BIBEK DEBROY
SHIVA PURANA
Volume 2
PENGUIN CLASSICS
SHIVA PURANA: VOLUME 2
Bibek Debroy is a renowned economist, scholar and translator. He has
worked in universities, research institutes, the industry and for the
government. He has widely published books, papers and articles on
economics. As a translator, he is best known for his magnificent rendition
of the Mahabharata in ten volumes, the three-volume translation of the
Valmiki Ramayana, the Harivamsha, Bhagavata Purana, Markandeya
Purana, Brahma Purana and additionally Vishnu Purana, published to wide
acclaim by Penguin Classics. He is also the author of Sarama and Her
Children, which splices his interest in Hinduism with his love for dogs.
OceanofPDF.com
PRAISE FOR THE BHAGAVATA PURANA
‘An exhaustive but accessible translation of a crucial mythological text’—
Indian Express
‘The beauty of recounting these stories lies in the manner in which the
cosmic significance and the temporal implications are intermingled.
Debroy’s easy translation makes that experience even more sublime’—
Business Standard
‘The Puranas are 18 volumes with more than four lakh shlokas, and all in
Sanskrit—the language of our ancestors and the sages, which only a few
can speak and read today and only a handful have the mastery to translate.
Bibek Debroy is one such master translator, who wears the twin title of
economist and Sanskrit scholar, doing equal justice to both’—Outlook
PRAISE FOR THE MARKANDEYA PURANA
‘[The] Markandeya Purana is a marvelous amalgam of mythology and
metaphysics that unfolds a series of conversations in which sage
Markandeya is asked to answer some deeper questions raised by the events
in the Mahabharata’—Indian Express
‘Bibek Debroy’s translation of the Markandeya Purana presents the English
reader with an opportunity to read the unabridged version in English. As he
writes in the Introduction, “But all said and done, there is no substitute to
reading these texts in the original Sanskrit.” If you cannot read the original
in Sanskrit, this is perhaps the next best thing’—Abhinav Agarwal
PRAISE FOR THE VISHNU PURANA
‘Bibek Debroy’s unabridged translation brings his trademark felicity of
prose. Copious footnotes, numbering over a thousand, and a scrupulous
attention to keeping this a translation and not an interpretation make this a
much-needed and valuable text’—Firstpost
‘Like the others, this Purana captures ancient and medieval stories and
concepts of Hinduism in a range and complexity that no other Sanskrit texts
offer … The Vishnu Purana ends on a sombre note, but not without offering
the hope that those who chant Vishnu’s name can still reclaim dharma’—
Business Standard
‘Immense credit to the translator for keeping the flow as light and engaging
as the original may allow and for capturing and conveying intact the soul of
the Vishnu Purana … In essence, this text functions as a concise
encyclopaedia of perhaps the most evolved research and thought of the time
and a 360-degree portrayal of Lord Vishnu in myriad forms aggregated
from various oral or lost sources and tales … A treasure trove; a slow-paced
perusal of the text is an eye-opener, an education in itself’—New Indian
Express
PRAISE FOR THE BRAHMA PURANA
‘In two volumes and over 1,000 pages, Mr Debroy’s translation of what is
called the Adi Purana (or the original Purana) brings alive the many myths
and legends surrounding Hindu gods, traditions, customs and ways of
living’—Business Standard
OceanofPDF.com
Introduction
The word ‘Purana’ means old, ancient. The Puranas are old texts, usually
referred to in conjunction with Itihasa (the Ramayana and the
Mahabharata).1 Whether Itihasa originally meant only the Mahabharata,
with the Ramayana being added to that expression later, is a proposition on
which there has been some discussion. But that’s not relevant for our
purposes. In the Chandogya Upanishad, there is an instance of the sage
Narada approaching the sage Sanatkumara for instruction. Asked about
what he already knows, Narada says he knows Itihasa and Purana, the Fifth
Veda.2 In other words, Itihasa-Purana possessed an elevated status. This by
no means implies that the word ‘Purana’, as used in these two Upanishads
and other texts too, is to be understood in the sense of the word being
applied to a set of texts known as the Puranas today. The Valmiki
Ramayana is believed to have been composed by Valmiki and the
Mahabharata by Krishna Dvaipayana Vedavyasa. After composing the
Mahabharata, Krishna Dvaipayana Vedavyasa is believed to have composed
the Puranas. The use of the word ‘composed’ immediately indicates that
Itihasa-Purana are smriti texts, with a human origin. They are not shruti
texts, which have a divine origin. Composition does not mean these texts
were rendered into writing. Instead, there was a process of oral
transmission, with inevitable noise in the transmission and distribution
process. Writing came much later.
Pargiter’s book on the Puranas is still one of the best introductions to this
corpus.3 To explain the composition and transmission process, one can do
no better than to quote him.
The Vayu and Padma Puranas tell us how ancient genealogies, tales and ballads were
preserved, namely, by the sutas,4 and they describe the suta’s duty … The Vayu,
Brahmanda and Visnu give an account, how the original Purana came into existence …
Those three Puranas say—Krsna Dvaipayana divided the single Veda into four and
arranged them, and so was called Vyasa. He entrusted them to his four disciples, one to
each, namely Paila, Vaisampayana, Jaimini and Sumantu. Then with tales, anecdotes,
songs and lore that had come down from the ages he compiled a Purana, and taught it and
the Itihasa to his fifth disciple, the suta Romaharsana or Lomaharsana … After that he
composed the Mahabharata. The epic itself implies that the Purana preceded it … As
explained above, the sutas had from remote times preserved the genealogies of gods,
rishis and kings, and traditions and ballads about celebrated men, that is, exactly the
material—tales, songs and ancient lore—out of which the Purana was constructed.
Whether or not Vyasa composed the original Purana or superintended its compilation, is
immaterial for the present purpose … After the original Purana was composed, by Vyasa
as is said, his disciple Romaharsana taught it to his son Ugrasravas, and Ugrasravas the
sauti appears as the reciter in some of the present Puranas; and the sutas still retained the
right to recite it for their livelihood. But, as stated above, Romaharsana taught it to his six
disciples, at least five of whom were brahmans. It thus passed into the hands of
brahmans, and their appropriation and development of it increased in the course of time,
as the Purana grew into many Puranas, as Sanskrit learning became peculiarly the
province of the brahmans, and as new and frankly sectarian Puranas were composed.
Pargiter cited reasons for his belief that the Mahabharata was composed
after the original Purana, though that runs contrary to the popular
perception about the Mahabharata having been composed before the
Puranas. That popular and linear perception is too simplistic, since texts
evolved in parallel, not necessarily sequentially.
In popular perception, Krishna Dvaipayana Vedavyasa composed the
Mahabharata. He then composed the Puranas. Alternatively, he composed
an original core Purana text, which has been lost, and others embellished it
through additions. The adjective ‘Purana’, meaning old account or old text,
became a proper noun, signifying a specific text. To be classified as a
Purana, a Purana has to possess five attributes—pancha lakshmana. That is,
five topics must be discussed—sarga, pratisarga, vamsha, manvantara and
vamshanucharita. The clearest statement of this is in the Matsya Purana.
Unlike the Ramayana and the Mahabharata, there is no Critical Edition of
the Puranas.5 Therefore, citing chapter and verse from a Purana text is
somewhat more difficult, since verse, if not chapter, may vary from text to
text. With that caveat, the relevant shloka (verse) should be in the 53rd
chapter of the Matysa Purana. Sarga means the original or primary creation.
The converse of sarga is universal destruction and dissolution, or pralaya.
That period of sarga lasts for one of Brahma’s days, known as kalpa. When
Brahma sleeps, during his night, there is universal destruction.
In measuring time, there is the notion of a yuga (era) and there are four
yugas—satya yuga (also known as krita yuga), treta yuga, dvapara yuga
and kali yuga. Satya yuga lasts for 4,000 years, treta yuga for 3,000 years,
dvapara yuga for 2,000 years and kali yuga for 1,000 years. However, these
are not human years. The gods have a different timescale and these are the
years of the gods. As one progressively moves from satya yuga to kali
yuga, virtue (dharma) declines. But at the end of kali yuga, the cycle begins
afresh, with satya yuga. An entire cycle, from satya yuga to kali yuga, is
known as a mahayuga (great era). However, a mahayuga is not just 10,000
years. There is a further complication. At the beginning and the end of
every yuga, there are some additional years. These additional years are 400
for satya yuga, 300 for treta yuga, 200 for dvapara yuga and 100 for kali
yuga. A mahayuga thus has 12,000 years, adding years both at the
beginning and at the end. 1,000 mahayugas make up one kalpa (eon), a
single day for Brahma. A kalpa is also divided into fourteen manvantaras, a
manvantara being a period during which a Manu presides and rules over
creation. Therefore, there are 71.4 mahayugas in a manvantara. Our present
kalpa is known as the Shveta Varaha kalpa. Within that, six Manus have
come and gone. Their names are (1) Svayambhuva Manu, (2) Svarochisha
Manu, (3) Uttama Manu, (4) Tapasa Manu, (5) Raivata Manu and (6)
Chakshusha Manu. The present Manu is known as Vaivasvata Manu.
Vivasvat, also written as Vivasvan, is the name of Surya, the Sun God.
Vaivasvata Manu has that name because he is Surya’s son. Not only do
Manus change from one manvantara to another. So do the gods, the ruler of
the gods and the seven great sages, known as the saptarshis (seven rishis).
Indra is a title of the ruler of the gods. It is not a proper name. The present
Indra is Purandara. However, in a different manvantara, someone else will
hold the title. In the present seventh manvantara, known as Vaivasvata
manvantara, there will also be 71.4 mahayugas. We are in the 28th of these.
Since a different Vedavyasa performs that task of classifying and collating
the Vedas in every mahayuga, Krishna Dvaipayana Vedavyasa is the 28th in
that series. Just so that it is clear, Vedavyasa isn’t a proper name. It is a title
conferred on someone who collates and classifies the Vedas. There have
been twenty-seven who have held the title of Vedavyasa before him and he
is the 28th. His proper name is Krishna Dvaipayana, Krishna because he
was dark and Dvaipayana because he was born on an island (dvipa). This
gives us an idea of what the topic of manvantara is about. This still leaves
pratisarga, vamsha and vamshanucharita. The two famous
dynasties/lineages were the solar dynasty (surya vamsha) and lunar dynasty
(chandra vamsha) and all the famous kings belonged to one or other of
these two dynasties. Vamshanucharita is about these lineages and the
conduct of these kings. There were the gods and sages (rishis) too, not
always born through a process of physical procreation. Their lineages are
described under the heading of vamsha. Finally, within that cycle of
primary creation and destruction, there are smaller and secondary cycles of
creation and destruction. That’s the domain of pratisarga. In greater or
lesser degree, all the Puranas cover these five topics, some more than the
others. The Purana which strictly adheres to this five-topic classification is
the Vishnu Purana.
There are Puranas and Puranas. Some are known as Sthala Puranas,
describing the greatness and sanctity of a specific geographical place. Some
are known as Upa-Puranas, minor Puranas. The listing of Upa-Puranas has
regional variations and there is no country-wide consensus about the list of
Upa-Puranas, though it is often accepted that there are eighteen. The
Puranas we have in mind are known as Maha-Puranas, major Puranas.
Henceforth, when we use the word Puranas, we mean Maha-Puranas. There
is consensus that there are eighteen Maha-Puranas, though it is not obvious
that this number of eighteen existed right from the beginning. The names
are mentioned in several of these texts, including a shloka that follows the
shloka cited from the Matsya Purana. Thus, the eighteen Puranas are (1)
Agni (15,400); (2) Bhagavata (18,000); (3) Brahma (10,000); (4)
Brahmanda (12,000); (5) Brahmavaivarta (18,000); (6) Garuda (19,000); (7)
Kurma (17,000); (8) Linga (11,000); (9) Markandeya (9,000); (10) Matsya
(14,000); (11) Narada (25,000); (12) Padma (55,000); (13) Shiva (24,000);
(14) Skanda (81,100); (15) Vamana (10,000); (16) Varaha (24,000); (17)
Vayu (24,000) and (18) Vishnu (23,000).
A few additional points about this list. First, the Harivamsha is
sometimes loosely described as a Purana, but strictly speaking, it is not a
Purana. It is more like an addendum to the Mahabharata. Second,
Bhavishya (14,500) is sometimes mentioned, with Vayu excised from the
list. However, the Vayu Purana exhibits many more Purana characteristics
than the Bhavishya Purana. There are references to a Bhavishyat Purana
that existed, but that may not necessarily be the Bhavishya Purana as we
know it today. That’s true of some other Puranas too. Texts have been
completely restructured hundreds of years later. Third, it is not just a
question of Bhavishya Purana and Vayu Purana. In the lists given in some
Puranas, Vayu is part of the 18, but Agni is knocked out. In some others,
Narasimha and Vayu are included, but Brahmanda and Garuda are knocked
out. Fourth, when a list is given, the order also indicates some notion of
priority or importance. Since that varies from text to text, our listing is
simply alphabetical, according to the English alphabet. Fifth, when one uses
the term Bhagavata, does one mean Bhagavata Purana or Devi Bhagavata
Purana? The numbers within brackets indicate the number of shlokas each
of these Puranas has or is believed to have. The range is from 9,000 in
Markandeya to a mammoth 81,100 in Skanda. The aggregate is a colossal
409,500 shlokas. To convey a rough idea of the orders of magnitude, the
Mahabharata has, or is believed to have, 100,000 shlokas. It’s a bit difficult
to convert a shloka into word counts in English, especially because Sanskrit
words have a slightly different structure. However, as a very crude
approximation, one shloka is roughly twenty words. Thus, 100,000 shlokas
become 2 million words and 400,000 shlokas, four times the size of the
Mahabharata, amounts to 8 million words. There is a reason for using the
expression ‘is believed to have’, as opposed to ‘has’. Rendering into writing
is of later vintage, the initial process was one of oral transmission. In the
process, many texts have been lost, or are retained in imperfect condition.
This is true of texts in general and is also specifically true of Itihasa and
Puranas. The Critical Edition of the Mahabharata, mentioned earlier, no
longer possesses 100,000 shlokas. Including the Harivamsha, there are
around 80,000 shlokas. The Critical Edition of the Mahabharata has, of
course, deliberately excised some shlokas. For the Puranas, there is no
counterpart of Critical Editions. However, whichever edition of the Puranas
one chooses, the number of shlokas in that specific Purana will generally be
fewer than the numbers mentioned here earlier. Either those many shlokas
did not originally exist, or they have been lost. This is the right place to
mention that a reading of the Puranas assumes a basic degree of familiarity
with the Valmiki Ramayana and the Mahabharata, more the latter than the
former. Without that familiarity, one will often fail to appreciate the context
completely. More than passing familiarity with the Bhagavat Gita, strictly
speaking a part of the Mahabharata, helps.6
Other than the five attributes, the Puranas have a considerable amount of
information on geography and even geological changes (changes in courses
of river) and astronomy. Therefore, those five attributes shouldn’t suggest
the Puranas have nothing more. They do, and they have, therefore, been
described as encyclopedias. Bharatavarsha is vast and heterogeneous and
each Purana may very well have originated in one particular part of the
country. Accordingly, within that broad compass of an overall geographical
description, the extent of geographical information varies from Purana to
Purana. Some are more familiar with one part of the country than with
another. Though not explicitly mentioned in the five attributes, the Puranas
are also about pursuing dharma, artha, kama and moksha, the four
objectives of human existence, and about the four varnas and the four
ashramas. The general understanding and practice of dharma is based much
more on the Puranas than on the Vedas. Culture, notions of law, rituals,
architecture and iconography are based on the Puranas. There is beautiful
poetry too.
Perhaps one should mention that there are two ways these 18 Puranas are
classified. The trinity has Brahma as the creator, Vishnu as the preserver
and Shiva as the destroyer. Therefore, Puranas where creation themes
feature prominently are identified with Brahma (Brahma, Brahmanda,
Brahmavaivarta, Markandeya). Puranas where Vishnu features prominently
are identified as Vaishnava Puranas (Bhagavata, Garuda, Kurma, Matysa,
Narada, Padma, Vamana, Varaha, Vishnu). Puranas where Shiva features
prominently are identified as Shaiva Puranas (Agni, Linga, Shiva, Skanda,
Vayu). While there is a grain of truth in this, Brahma, Vishnu and Shiva are
all important and all three feature in every Purana. Therefore, beyond the
relative superiority of Vishnu vis-à-vis Shiva, the taxonomy probably
doesn’t serve much purpose. The second classification is even more tenuous
and is based on the three gunas of sattva (purity), rajas (passion) and tamas
(ignorance). For example, the Uttara Khanda of the Padma Purana has a
few shlokas along these lines, recited by Shiva to Parvati. With a caveat
similar to the one mentioned earlier, this should be in the 236th chapter of
Uttara Khanda. According to this, the Puranas characterized by sattva are
Bhagavata, Garuda, Narada, Padma, Varaha and Vishnu. Those
characterized by rajas are Bhavishya, Brahma, Brahmanda,
Brahmavaivarta, Markandeya and Vamana. Those characterized by tamas
are Agni, Kurma, Linga, Matysa, Skanda and Shiva.
Within a specific Purana text, there are earlier sections, as well as later
ones. That makes it difficult to date a Purana, except as a range. Across
Purana texts, there are older Puranas, as well as later ones. Extremely
speculatively, the dating will be something like the following. (1) Agni
(800–1100 CE); (2) Bhagavata (500–1000 CE); (3) Brahma (700–1500 CE);
(4) Brahmanda (400–600 CE); (5) Brahmavaivarta (700–1500 CE); (6)
Garuda (800–1100 CE); (7) Kurma (600–900 CE); (8) Linga (500–1000 CE);
(9) Markandeya (250–700 CE); (10) Matsya (200–500 CE); (11) Narada
(900–1600 CE); (12) Padma (400–1600 CE); (13) Shiva (1000–1400 CE);
(14) Skanda (600–1200 CE); (15) Vamana (450–900 CE); (16) Varaha
(1000–1200 CE); (17) Vayu (350–550 CE); (18) Vishnu (300 CE–450 CE) and
(19) Bhavishya (500–1900 CE). Reiterating once again that there is no great
precision in these ranges, by this reckoning, the Vishnu Purana is the oldest
and some parts of the Bhavishya Purana are as recent as the 19th century.
As mentioned earlier, there is no Critical Edition for the Puranas.
Therefore, one has to choose a Sanskrit text one is going to translate from.
If one is going to translate all the Puranas, it is preferable, though not
essential, that one opts for a common source for all the Purana texts. In all
the Purana translations, as a common source, I have used, and will use, the
ones brought out by Nag Publishers, with funding from the Ministry of
Human Resource Development. It is no different for the Shiva Purana.7 To
the best of my knowledge, other than this translation, there are only two
other unabridged translations of the Shiva Purana in English. J.L. Shastri
was the editor of the first and a board of scholars undertook the translation,
published under the title ‘Ancient Indian Tradition and Mythology in
English Translation’.8 In the course of this translation, extensive
comparisons have been made with the Shastri translation. The Sanskrit texts
used for the two translations are similar, but not always identical. However,
differences are minor. More importantly, the discerning reader, who
compares the two, will find that we have differed in interpreting words and
sentences. The second unabridged translation is by Shanti Lal Nagar.9
In the second half of the 19th century, the contribution of Calcutta and
Bengal towards preserving the Itihasa-Purana legacy was remarkable.
Consider the following. (1) Kaliprasanna Singha’s unabridged translation of
the Mahabharata in Bengali; (2) The Sanskrit and unabridged Bengali
translation of the Burdwan edition of the Mahabharata; (3) The unabridged
Bengali translation of the Mahabharata, published by Pratap Chandra Roy;
(4) The unabridged English translation of the Valmiki Ramayana by
William Carey and Joshua Marshman; (5) Hemachandra Bhattacharya’s
unabridged translation of the Valmiki Ramayana in Bengali; (6) Ganga
Prasad Mukhopadhyaya’s verse translation of the Valmiki Ramayana; (7)
Panchanan Tarkaratna’s Sanskrit editions and Bengali translations of
Valmiki Ramayana, Adhyatma Ramayana and several Puranas; (8)
Unabridged translations of the Mahabharata in English by Kisari Mohan
Ganguli and Manmatha Nath Dutt; (9) Asiatic Society’s10 Bibliotheca
Indica Sanskrit editions of Agni Purana, Brihad Dharma Purana, Brihad
Naradiya Purana, Kurma Purana, Varaha Purana and Vayu Purana; and (10)
F. E. Pargiter’s unabridged English translation of Markandeya Purana. (11)
And most important of all, Horace Hayman’s Wilson translation of the
Vishnu Purana, in five volumes, between 1864 and 1870.11 Though
Wilson’s translation wasn’t part of the Bibliotheca Indica corpus, it was part
of the same broad tradition. Wilson’s work was almost certainly the first
unabridged translation of any Purana into English and the scholarship was
remarkable. An act of research and scholarship still needs to be undertaken,
cross-referencing names, genealogies and incidents across Itihasa and
Purana texts. Often, when the same incident is narrated in different Purana
texts, there are differences in nuances and details. Since ours is a
translation, we have deliberately refrained from undertaking such an
exercise. But the Horace Hayman Wilson translation did seek to do that.
Before that work can be undertaken, the Purana corpus has to be translated,
meaning translation into English. More often than not, practices of dharma
are based on the Itihasa-Purana corpus. The Purana project, published by
Penguin, is part of that translation endeavour. Translations of Bhagavata
Purana, Markandeya Purana, Brahma Purana and Vishnu Purana have
already been published and Shiva Purana is the fifth.
As has been mentioned earlier, the composition of Shiva Purana is dated
to between 1000 and 1400 CE. It is a relatively later Purana. The Shiva
Purana has a considerable degree of overlap with the Vayu Purana, dated to
between 350 and 550 CE. It is the consensus that the Vayu Purana evolved
earlier. R. C. Hazra’s dissertation is still one of the best introductions to the
Purana corpus, for all the Puranas.12 Because of that later date of
composition, Hazra paid short shrift to the Shiva Purana, not even
mentioning it as a separate Purana. He focused instead on Vayu Purana.
The Vayu is perhaps the oldest of the extant Puranas. The Mahabharata speaks of a
‘Purana proclaimed by Vayu;’ the Harivamsa refers to ‘Vayu’ as an authority; Banabhatta
says in his Harsa-carita that he attended the reading of the Vayu Purana in his native
village; and Alberuni repeatedly quotes and names a Vayu Purana in his account of India.
The character of the Vayu as a Mahapurana has sometimes been called into question. The
cause of this doubt is the use of the title ‘Siva’ or ‘Saivya’ for ‘Vayaviya’ in the majority
of the lists of the ‘eighteen Mahapuranas’. But this substitution, which has been taken
wrongly in favour of the comparatively late sectarian Upapurana called ‘Siva-purana’, is
based on the Saiva character of the Vayu … Hence it seems that the attempt to raise the
Siva-purana to the status of a Mahapurana was due to a comparatively late sectarian zeal.
A quote from Wilson’s Preface13 will add to what has already been said and
Wilson was less dismissive of the Shiva Purana.
The Siva or Saiva Purana is, as above remarked, omitted in some of the lists; and, in
general, when that is the case, it is replaced by the Vayu or Vayaviya. When the Siva is
specified, as in the Bhagavata, then the Vayu is omitted; intimating the possible identity
of these two works.
In all Puranas, there are chapters that are almost verbatim reproductions of
sections from the Mahabharata, Harivamsha and other Puranas. One should
not deduce that a specific Purana text has copied from another, since these
various texts might have had a common origin. That apart, even when the
shlokas seem to be virtually identical, there are interesting changes in words
and nuances. This has a bearing on the Hazra and Wilson arguments. Today,
given the texts we possess, it is impossible to unambiguously establish the
original text. There may very well have been an original proto-Vayu Purana
and an original proto-Shiva Purana. Who can determine which preceded
which? Suffice to say, there was a consolidation of the present Shiva
Purana, perhaps even as late as between 1000 and 1400 CE, though
something like 1000 CE to 1100 CE seems more reasonable. After all, each
Purana evolved and was added to. In terms of its present structure and
attributes, the Shiva Purana displays all the characteristics of a Maha-
Purana. One shouldn’t be dismissive. The Shiva Purana is an important text
in the corpus of texts that forms the edifice of Shaiva dharma. There are
Shaiva agama texts that are part of this corpus too, 28 to be precise. There
are Upa-Puranas as part the corpus, for instance, Shivadharma Purana,
Shivadharmapurva Purana, Shivarahasya Purana and Maheshvara Purana.
Whether it is Puranas or other texts, the Shiva Purana exhibits the influence
of texts on Shakti and tantra.
We are told in the text [Chapter 9-2(2)] that the Shiva Purana originally
consisted of 100,000 shlokas and was divided into 12 Samhitas or sections
—Vidyeshvara, Rudra, Vainayaka, Uma, Matri, Rudraikadasha, Kailasa,
Shatadrudra, Kotirudra, Sahasrakotirudra, Vayaviya and Dharmasamja.
These aggregated to 100,000 shlokas. However, we are also told that
Vedavyasa abridged the original Shiva Purana and compressed it into
24,000 shlokas, retaining seven Samhitas and eliminating five (Vainayaka,
Matri, Rudraikadasha, Sahasrakotirudra and Dharmasamja). In the Sanskrit
text of the Shiva Purana used by us, seven chapters and 373 shlokas from
the Skanda Purana have also been included, since they concern the Shiva
Purana. Accordingly, we have also translated these and our translation has
464 chapters and 24,646 shlokas (as shown in the table that follows). With
the Skanda Purana segment deducted, there are 457 chapters and 24,273
shlokas (reasonably close to the stated 24,000). The seven Samhitas that
remain are Vidyeshvara (25 chapters, 1,540 shlokas), Rudra (197 chapters,
10,268 shlokas), Shata Rudra (42 chapters, 2,188 shlokas), Koti Rudra (43
chapters, 2,187 shlokas), Uma (51 chapters, 2,679 shlokas), Kailasa (23
chapters, 1,285 shlokas) and Vayaviya (76 chapters, 4,126 shlokas). Rudra
Samhita is long and is subdivided into five subsections or khandas (Srishti,
Sati, Parvati, Kumara and Yuddha). The longish Vayaviya Samhita also has
two subsections or bhagas (Purva and Uttara). A word about the numbering
we have followed for the chapters, such as Chapter 423-8.2(1). The first
number is a consecutive numbering of chapters of the entire Shiva Purana,
while the second number indicates the number of the Samhita. (With the
Skanda Purana segment included, this numbering extends to eight, not
seven.) If there is a decimal point after the number given to the Samhita,
this indicates the part of the Samhita. For instance, 8.2 indicates the second
part of Vayaviya Samhita. Finally, the number within brackets indicates a
consecutive numbering of chapters within that Samhita.
As with every Purana, there are layers within layers and the account is
not recited by a single person. The basic template is, of course, the standard
one of Suta reciting the Purana to sages who have assembled for a sacrifice
in Naimisha forest. But there are also sub-strands of Vyasa recounting parts
to sages, Brahma relating it to Narada, Nandi relating it to Sanatkumara,
Upamanyu relating it to Krishna, Vayu relating it to the sages and even
Shiva reciting parts to Parvati.
In the translations of the Bhagavat Gita, the Mahabharata, the
Harivamsha, the Valmiki Ramayana, the Bhagavata Purana, the
Markandeya Purana, the Brahma Purana and the Vishnu Purana,14 we
followed the principle of not using diacritical marks. The use of diacritical
marks (effectively the international alphabet of Sanskrit transliteration)
makes the pronunciation and rendering more accurate, but also tends to put
off readers who are less academically inclined. Since diacritical marks are
not being used, there is a challenge of rendering Sanskrit names in English.
Sanskrit is a phonetic language and we have used that principle as a basis.
Applied consistently, this means that words are rendered in ways that may
seem unfamiliar. Hence, Gautama will appear as Goutama here. This is true
of proper names, and, in a few rare cases, of geographical names. The
absence of diacritical marks causes some minor problems. How does one
distinguish Mahadeva Shiva from Parvati Shivaa? Often, the context will
make the difference clear. If not, we have written Mahadeva as Shiva and
Parvati as Shivaa. In translating, the attempt has been to provide a word-for-
word translation, so that if one were to hold up the Sanskrit text, there
would be a perfect match. In the process, the English is not as smooth as it
might have been, deliberately so. In this particular translation, we have also
been pedantic, perhaps unnecessarily so. For example, the text refers to
Krishna as both Shri Krishna and Krishna. We have strictly adhered to
whatever the text says, word for word. There was another minor issue one
should flag. In most texts, chapters have headings. If chapters don’t have
headings, the colophon at the end of the chapter indicates what the heading
or title of the chapter should be. The Shiva Purana text has no such chapter
headings before the chapter, and sometimes, does not even have them in the
colophon. Therefore, the chapter headings we have given are subjective,
based on the contents of that particular chapter, unless of course the
colophon suggests a chapter heading.
The intention is to offer a translation, not an interpretation. That sounds
like a simple principle to adopt, and for the most part, is easy to follow.
However, there is a thin dividing line between translation and interpretation.
In some instances, it is impossible to translate without bringing in a little bit
of interpretation. Inevitably, interpretation is subjective. We have tried to
minimize the problem by (a) reducing interpretation; (b) relegating
interpretation to footnotes and (c) when there are alternative interpretations,
pointing this out to the reader through those footnotes. But all said and
done, there is no substitute to reading these texts in the original Sanskrit.
Finally, the Shiva Purana is not an easy Purana to translate, read and
understand. That’s often because the average reader is relatively unfamiliar
with mantra, mandala, tantra, yantra, chakra, Shakti concepts (iccha,
jnana, kriya), rituals and the theology (for want of a better word) of Shaiva
dharma. Shiva’s 36 tattvas are different from the tattvas of samkhya, with
many people being somewhat familiar with the latter. Shiva is in the centre
of a mandala, surrounded by the five kalaas (Nivritti, Pratishtha, Vidya,
Shanta and Shantyatita). Depending on time and space, there are six paths
to reach the supreme consciousness (varna, mantra, pada, kaala, tattva,
bhuvana) and there are five sheaths (time, limited knowledge, attachment,
destiny and limitation) that constrain one from reaching that supreme
consciousness. As for Shiva himself, there are the five aspects of Sadyojata,
Vamadeva, Aghora, Tatpurusha and Ishana. If this sounds esoteric, it is
undoubtedly so. But a reading of Shiva Purana is also a convenient means
of becoming exposed to these topics.
OceanofPDF.com
Shiva Purana
Chapter 151-3.4(1) (Shiva’s Amusement)
‘I worship Shiva. He is pleased and content with show of respect. He
loves to show affection. He bestows love. He is complete. He is the one
who makes complete. Shiva is the abode of every kind of prosperity. He is
truth. He is full of truth. The three kinds of truth1 are his potency. He loves
truth. He bestows truth. Vishnu and Brahma worship him. It is because of
his own compassion that Shankara assumes many different kinds of forms.’
‘Narada said, “Shankara, who brings welfare to the words, married Girija
and returned to his own mountain. I wish to hear what happened next. O
brahmana! Please tell me. How was a son born to Shiva, the paramatman?
Though he is content within his own atman, it is for this reason that the lord
married Shivaa.2 O brahmana! How did the one who ensures welfare to
devas ensure that Taraka was slain? Please show me your compassion and
tell me everything about all this.”’
Suta3 said, ‘Hearing Narada’s words, Prajapati was pleased in his mind.
He remembered Shankara and replied.’
‘Brahma replied, “O Narada! I will tell you about the conduct of the one
who wears the moon on his crest. I will tell you the divine account about
the birth of Guha4 and the slaying of Tarakasura. Let this account be heard.
It destroys all sins. If a man hears this, he is certainly freed from all sins.
This account is without blemish. It is secret and extremely wonderful. It
removes sins and torments. It destroys all impediments. It bestows every
kind of auspiciousness. It is pleasing and represents the essence of the
shruti texts. It bestows happiness and is the seed of emancipation. It severs
the foundation of karma.”’
‘“Having married Shivaa and returning to Kailasa, Shiva became even
more radiant. He thought of the task of devas and the hardships of people
who would carry out the task of devas. When Bhagavan Shiva himself
returned to Kailasa, all his ganas5 were extremely delighted and arranged
for many things to make him happy. When Shiva returned to Kailasa, there
were great festivities. Full of joy and satisfaction in their minds, devas
returned to their own regions. Mahadeva Shambhu took Girija Shivaa and
went to a secluded spot that was agreeable and immensely divine. He
constructed a bed for sexual intercourse, decorated with sandalwood paste
and flowers. It was wonderful, supreme and auspicious, with many objects
of pleasure added. With Girija, Bhagavan Shambhu amused himself there.
The one who bestows honours did this for one thousand years of devas. In
his pastimes, as soon as he touched Durga, Shiva lost his senses. As soon as
she touched Shiva, she lost her senses and did not know whether it was day
or night. Following the dharma of customary practices in the world, Hara
engaged in enjoyment. O unblemished one! A long period of time elapsed.
But to them, it seemed like an instant.”’
‘“O son! On one occasion, all the gods gathered together. With Shakra6 at
the forefront, they started their consultations on Mount Meru. The gods
said, ‘Shambhu Ishvara got married to accomplish our task. He is the lord
of yoga. He is without transformations. He finds delight in his own atman.
He is without blemish. However, a son has not been born to him and we do
not know the reason. Why is Ishvara, the divinity, causing this delay?’
Meanwhile, through Narada, who possesses divine insight, the devas got to
know about the infinite pleasures and sporting the couple was engaged in.
Knowing that their enjoyment had lasted for a long time, the gods were
worried. With Brahma leading the way, they went to Narayana. I bent down
before him and told him everything about what had happened and what we
wished. All the devas stood there, like painted images. Brahma said, ‘For
one thousand divine years, Shankara has been engaged in the pleasures of
intercourse. The yogi is not stopping.’ Bhagavan7 replied, ‘O creator of the
entire universe! There is nothing to worry. All will be well. Seek refuge
with the great lord, Shankara, lord of devas. O lord of subjects! With happy
minds, if people who devotedly seek refuge with Mahesha, they have
nothing to be scared of. O Vidhatri!8 The task of cessation from shringara
will happen at the right time, not now. A task meets with success at the right
time, not otherwise. If Shambhu Maheshvara wishes to enjoy himself, who
can stop it? When another one thousand years are over, he will stop of his
own accord. If a person devises methods for separating a man and a woman
at the time of intercourse, from one birth to another birth, he will be
separated from his wife and sons. He is dislodged from his jnana. His deeds
and prosperity in this world are destroyed. When the sinner dies, he goes to
kalasutra9 for one hundred thousand years. When Shakra was engaged in
intercourse with Rambha, Durvasa, the great Indra among sages, separated
them. Consequently, he was separated from his wife.10 He suffered the
pangs of separation for one thousand divine years and eventually accepted
the hand of another woman as his wife. When Kama was engaged in
intercourse with Ghritachi, Guru restrained him. Within six months,
Chandra abducted his wife.11 He then worshipped Shiva and engineered the
Taramaya war. He got back the pregnant Tara and his pangs of separation
were over. Maharshi Goutama stopped Chandra from intercourse with
Mohini. Therefore, he was separated from his wife.12 A person who tills
with the plough was engaged in intercourse with a vrishali. Harishchandra
expelled him, so that he was forced to wander around in a desolate forest.
Listen to the consequences of this. He was dislodged from his kingdom and
separated from his wife and son. He was chastised by Vishvamitra. After
worshipping Shiva, he was freed from all sins.13 Ajamila, best among
brahmanas, was associated with a vrishali. However, because of their fear,
the gods did not prevent this. O Vidhatri! Everything can be accomplished
through the sprinkling of semen. The sprinkling of semen is powerful. If the
sprinkling of semen is going to lead to fruits, who is capable of preventing
that sprinkling? Shambhu’s act of intercourse will last for one thousand
divine years. O lords among gods! When those one thousand years are over,
go to him. Act so that the semen certainly falls down on the ground. From
that semen, a son named Skanda will be born to the lord. O Vidhatri! Along
with the large number of gods, return to your own residence now. In a
desolate spot, let Shambhu engage in the act of intercourse with Parvati.’
Saying this, Kamala’s14 lord quickly entered inside his own city. O lord
among sages! Along with me, the devas returned to their own respective
abodes.”’
‘“As Shakti15 engaged in amusing herself with the powerful one, the earth
trembled under the burden, along with Shesha and Kacchapa.16 Because of
the weight of Kacchapa, the air that holds everything up was stupefied. The
three worlds were overwhelmed with fear. Along with me, all the devas
sought refuge with Hari. Distressed in our minds, we told him everything.
The devas said, ‘O lord of devas! O Rama’s17 consort! O lord who saves
everyone! We have sought refuge with you. Please save us. Our minds are
agitated with fear. In the three worlds, the breath of life has been stupefied.
We do not know the reason. We, the sages and everything in the three
worlds, mobile and immobile, are agitated.’ Along with me, all the devas
said this. Having said this, we stood silently in front of Vishnu, distressed
and miserable. Hari heard everything that the gods said. Taking us with
him, he quickly went to Kailasa, loved by Shiva. Hari, loved by the gods,
went there with me and the devas. He went to Shiva’s excellent region,
desiring to see Shankara. Unable to see Shiva there, Vishnu and the gods
were amazed. They humbly asked Shiva’s ganas, who were present there.
Vishnu said, ‘O Shankara’s ganas! Where has Shiva, the lord of everything,
gone? Lovingly, please tell us that. We are miserable and are seeking
compassion.’ Hearing the excellent words spoken by Hari and the
immortals, Shankara’s ganas affectionately replied to Rama’s husband.
Shiva’s ganas answered, ‘O Hari! Out of our love for Shiva, we will tell
you about the true state of affairs. O Brahma and the immortals! We will tell
you everything. Sarveshvara18 Mahadeva has gone to Girija’s residence.
Extremely affectionately, the one who is accomplished in many kinds of
pastimes has left us here. O Rama’s lord! We do not know what Shambhu
Maheshvara is doing inside that cave. Many years have passed.’ O best
among sages! Hearing their words, Vishnu, I and the immortals were
amazed. We went to Shiva’s door. O sage! Having gone there with me and
devas, Hari, loved by devas, uttered loud cries of affliction. O best among
sages! Stationing ourselves there, Hari, I and the immortals lovingly praised
Shambhu Hara, the lord of all the worlds. Vishnu said, ‘O Mahadeva! O
Parameshvara!19 What are you doing inside? All the gods are suffering on
account of Taraka. We have sought refuge with you. Please save us.’ In this
way, along with the immortals and me, he praised Shambhu in many kinds
of ways. O lord among sages! Suffering on account of Taraka, Hari wept
there. The residents of heaven raised tumultuous cries of misery there. O
lord among sages! Suffering from the asura,20 their words were mixed with
words of praise for Shiva.”’
OceanofPDF.com
Chapter 152-3.4(2) (Birth of Shiva’s Son)
‘Brahma said, “Mahadeva, accomplished in jnana about yoga, heard this.
Though he had given up desire, scared of Parvati, he did not give up the
intercourse. Shiva appeared at the door of the residence, near the gods. As a
result of the daityas, they were suffering. Shankara is affectionate towards
his devotees. Along with all the devas, Hari and I saw the lord Shiva. We
were happy to see the one who is affectionate towards his devotees. Hearing
the words of the gods, Bhagavan Bhava21 was depressed in his heart and his
mind suffered. He replied. Extremely delighted, the immortals lowered their
shoulders down and prostrated themselves. O sage! Along with Hari and
me, all of them praised Shankara. The devas said, ‘O lord of devas! O
Mahadeva! O ocean of compassion! O lord! O Shankara! You are inside
everyone’s heart, and you know everything. O lord! O Maheshvara!
Accomplish the task of the devas and save the devas. Show us your
compassion and slay the daityas, Taraka and the other great lords.’ Shiva
replied, ‘O Vishnu! O Vidhatri! O all of you devas! You are the destinations
in the minds of everyone. What is going to happen, is certain to happen. No
one can counter it. What has happened, has already happened. O immortals!
Listen. Who is capable of accepting the semen that has now exuded out?
Let him accept it.’ Saying this, he flung it down on the ground. Urged by all
the immortals, Agni assumed the form of a dove. Using his beak, he
swallowed up all of Shambhu’s semen.”’
‘“O sage! At that time, because Shiva was taking a long time to return,
Girija arrived there and saw the bulls among gods. Getting to know
everything, Shivaa was filled with great rage. She spoke to all the gods,
Hari and the others. Devi said, ‘O large number of gods! You are especially
wicked. To accomplish your own selfish objectives, you always inflict
misery on others. It is because of your selfish objectives that you
worshipped Mahesha, the great lord. O gods! You spoilt our amusements
and rendered me barren. O immortals! No one who opposes me can ever be
happy. O wicked residents of heaven! Therefore, you will face miseries.’
Saying this, she cursed Vishnu and all the gods. Shivaa, the daughter of the
king of the mountains, was blazing in rage. Parvati said, ‘From today, the
wives of devas will be barren. Let all the devas who have opposed me face
miseries.’ In this way, the one who is Ishvari over everyone cursed Vishnu
and all the other devas. She next spoke to Pavaka,22 the one who had
swallowed Shiva’s semen. Parvati said, ‘O pure one! You will devour
everything, and your atman will always suffer. O foolish one! You have
performed the task of the gods. You do not know Shiva’s tattva.23 O
deceitful one! O extremely wicked one! You have accepted wicked
instructions from the wicked. You have swallowed Shiva’s semen. You
should not have wished to do that. Nor is it right.’ After cursing Vahni,24
along with Isha,25 the mountain’s daughter swiftly returned to her own
residence. O sage! At the time, she was dissatisfied. O lord among sages!
After having left, Shivaa made efforts to make Shiva understand and gave
birth to another son, known as Ganesha.26 O sage! I will describe that entire
account to you later.”’
‘“At the moment, I will tell you about Guha’s birth. Listen lovingly. The
immortals devour the food offered as oblations into the fire, to the utterance
of words from the Vedas. Hence, all the gods became pregnant. The gods
were unable to tolerate the semen and suffered. Because of Shivaa, Vishnu
and the others had already lost their intellect and their jnana. Vishnu and all
the other devas were deluded. Scorched, they quickly sought refuge with
Parvati’s lord. All of them humbly went to the gate of Shiva’s residence.
The gods joined their hands in salutation and lovingly praised Shivaa and
Shambhu. The devas said, ‘O lord of devas! O Mahadeva! O Girija’s lord!
O great lord! O protector! What has happened now? Your maya27 is
impossible to violate. We have become pregnant and are being scorched by
your semen. O Shambhu! Take pity on us. Please counter this miserable
plight.’ O sage! Hearing the praise of the immortals, Paramesha,28 Shivaa’s
husband, quickly arrived at the gate, where the devas were standing. When
Shankara arrived at the gate, Achyuta29 and all the devas lovingly bent
down. They prostrated themselves and praised the one who is affectionate
towards his devotees. The devas said, ‘O Shambhu! O Shiva! O Mahesha!
We are specially bowing down before you. Please save us. We have sought
refuge with you. We are being scorched by the semen. O Hara! Please
remove our misery. We will certainly die. Barring you, who is capable of
countering the grief of the devas?’ The lord, king of the gods, heard these
piteous words. Affectionate towards his devotees, he laughed and replied to
the gods. Shiva said, ‘O Hari!30 O Vidhatri! O all the devas! Listen to my
words. You will be happy. But you must be careful now. O all the gods! You
must quickly vomit out my semen. O extremely radiant ones! If you listen
to my words, you will be happy.’ Vishnu and all the other gods accepted
this command on their heads. Remembering Shiva, who is without decay,
they swiftly vomited it out. Shambhu’s semen was golden in complexion
and extraordinary. It was as large as a mountain. Extremely radiant, it fell
down on the ground and seemed to touch heaven. All the gods, Achyuta and
the others, were happy. They praised Paramesha Shankara, who is
affectionate towards his devotees. O lord among sages! Pavaka was the only
one who was not happy. Parameshvara Shankara gave him a supreme
command. O sage! The disabled Vahni joined his hands in salutation and
bent down. Unhappy in his mind, he praised Shiva in these words. Agni
said, ‘O lord of devas! O Mahesha! I am foolish. I am your servant. Please
pardon my crime and counter this scorching. You are affectionate towards
those who are distressed. You are the lord who is Parameshvara Shankara.’
Affectionate towards the distressed and pleased in his mind, he replied to
Pavaka. Hearing the pure one’s words, Shambhu Parameshvara, who is
affectionate towards those who are distressed, was pleased in his mind and
replied to Pavaka. Shiva said, ‘You have done what should not have been
done. You have swallowed my semen. That is the reason, obeying my
command, your sin has increased, and the scorching has not been
countered. O one who is known as the pure one! However, since you have
sought refuge with me now, you will be happy. You will be happy now. I
will destroy all your miseries. Carefully deposit my semen in the womb of
an excellent woman. You will then be happy. In particular, this burning
sensation will go away.’ Hearing Shambhu’s words, the pure one replied
slowly. He bent down and joined his hands in salutation. He cheerfully
addressed Shankara, who brings welfare to his devotees. ‘O lord! O
Maheshvara! This energy of yours is impossible to bear. In the three worlds,
no womb, other than that of Shakti’s,31 is capable of holding it.’ O supreme
among sages! When Vahni said this, you were sent by Shankara, and you
also wished to do Agni a good turn. Therefore, you spoke to him. Narada
said, ‘O Vahni! Listen to my words. They are auspicious and will take away
your scorching. They are beautiful and will bestow supreme bliss on you.
They will counter all your miseries. O Vahni! There is a means whereby
you will be happy, and your burning sensation will go away. O son!32
Obeying Shiva’s command, I will affectionately tell you what must be done
properly. O pure one! At daybreak in the month of Magha,33 when women
take their baths, deposit Shiva’s great semen in their bodies.’ At that time,
the wives of the seven sages arrived there.”’34
‘“O sage! In the morning in the month of Magha, they followed
niyamas35 and desired to have their baths. O sage! Having had their baths,
six of them suffered from the great cold and desired to approach Vahni’s
flames. Arundhati36 saw that they were deluded. She possessed excellent
conduct and good understanding. Instructed by Girisha,37 she tried to
restrain them. O sage! But those six wives of the sages were deluded and
stubbornly went there. They wished to counter the chill they were suffering
from. In addition, they were deluded by Shiva’s maya. O sage! Through the
pores on their bodies, drops of the semen immediately entered their bodies
and Vahni was freed from the burning sensation. Vahni, who was in the
form of flames, instantly vanished from the spot. He was happy.
Remembering Shankara in his mind, he returned to his own residence. O
virtuous one! The women became pregnant and suffered from the
scorching. They returned to their own residences. Arundhati was miserable
at what Agni had done. O son! Witnessing what had happened to their own
wives, their husbands were immediately overwhelmed with rage. O son!
Having consulted each other, the wives discarded it. Those six wives saw
that they had transgressed. O son! They were immensely miserable, and
their minds were agitated. Shiva’s semen was now in the form of a foetus.
The wives of the sages cast this away on the slopes of Himachala38 and
were freed from the burning sensation. Mount Himalaya could not tolerate
Shiva’s semen and trembled a lot. Unable to bear it and suffering from the
scorching, he flung it into the Ganga. Ganga could also not tolerate the
paramatman’s semen. O lord among sages! She used her waves to fling it
into a clump of reeds. Having been flung there, the semen quickly turned
into a boy. He was handsome and extremely fortunate. He was prosperous
and energetic and enhanced delight. O lord among sages! It was the month
of Margashirsha, and it was shashthi tithi in shukla paksha.39 That is when
Shiva’s son manifested himself on the surface of the earth. O brahmana! At
the time, on their own mountain, the daughter of Mount Himalaya and
Girisha were delighted. As a result of her joy, milk oozed out from Shivaa’s
breasts. O sage! Having gone there, everyone was even happier. O son! The
three worlds were auspicious, and this brought joy to those who were
virtuous. There were impediments for the crooked, especially daityas. The
supreme sounds of drums were suddenly heard from the firmament. O
Narada! Flowers were showered down and quickly descended on the boy. O
supreme among sages! Vishnu and all the devas were filled with supreme
bliss and there were supreme festivities.”’
OceanofPDF.com
Chapter 153-3.4(3) (Kartikeya’s Pastimes)
‘Narada said, “O lord of devas! O lord of subjects! O Brahma! O creator!
O lord! What happened after that? Please show me your compassion and
tell me that now.”’
‘Brahma answered, “At that time, the powerful Vishvamitra was sent by
Vidhatri. Pleased and wandering around as he willed, he arrived there. He
saw that extremely energetic son, who possessed a radiance that was not of
this world. His wishes were completely satisfied. Rejoicing, he bowed
down. With an extremely happy mind, he uttered his praise. The eloquent
and powerful Vishvamitra had been sent there by Vidhatri. The son was
pleased and was also a source of great pleasure. He smiled, and causing
great surprise, spoke to Vishvamitra. Shiva’s son said, ‘O one who is great
in jnana! It is because of Shiva’s will that you have suddenly arrived here.
O father! In accordance with what is revered in the Vedas, please perform
my samskara.40 From today, you will be my priest and will bring me
pleasure. There is no doubt that you will always be worshipped by
everyone.’ Hearing these words, Gadhi’s son41 was extremely pleased. But
greatly surprised too, he replied in an anudatta tone.42 Vishvamitra replied,
‘O son! O child! I am not a brahmana. I am Gadhi’s son and a kshatriya. I
am famous as Vishvamitra. I am a kshatriya and serve brahmanas. O
supreme child! I have thus told you everything about myself. Whose son are
you? Tell me about yourself. I am astounded at all this.’ Hearing these
words, he told him everything about himself. Hearing this, Gadhi’s son was
extremely pleased and extremely surprised. Shiva’s son said, ‘O
Vishvamitra! As a result of my boon, there is no doubt that you have
become a brahmarshi.43 Vasishtha and the others will always praise you,
affectionately. Therefore, follow my command. You should do my
samskara. But all this is secret, and you must never reveal it.’ O devarshi!
Therefore, he lovingly performed all the samskaras for Shiva’s son, as
supremely laid down in the Vedas. Shiva’s son was immensely pleased. The
lord performed an extremely beneficial act and bestowed divine and
supreme jnana on the sage Vishvamitra. The son of the pure one44 made
Vishvamitra his priest.”’
‘“O supreme among brahmanas! From that day, he became accomplished
in many kinds of pastimes. O sage! I will tell you about the pastimes he
engaged in. O son! Those pastimes were supreme. I will describe them to
you. Listen lovingly. O son! At that time, he was known as Shveta.45 Pavaka
went there and saw his divine son, who was supremely purifying. Having
seen him, he embraced him and kissed him. He addressed him as ‘son’ and
gave him a spear as a weapon. Guha accepted the spear and climbed to the
summit of the mountain. He struck the peak with his spear, and it fell down
on the ground. Ten padmas46 of infinitely valiant rakshasas had arrived
there earlier, desiring to kill him. However, as a result of that strike, they
were quickly destroyed. There were great sounds of lamentation and the
earth and the three worlds started to quake. Along with the devas, the lord
of gods arrived there. He struck him on the right flank with his vajra.47 As a
result of this, an immensely strong man, named Shakha, was born. Shakra
quickly struck him on the left flank with the vajra. Another strong man,
known as Vishakha, was born. Shakra now struck him on the chest with the
vajra. Another extremely strong man, known as Naigama, was born.
Including Skanda, those four extremely valiant and extremely strong ones
swiftly rushed forward to kill Shakra. I offered him refuge. O sage! Shakra
and the large number of immortals were scared of Guha. They did not know
any better and, agitated, left for their own respective abodes. Rejoicing, the
child remained there. O son! As was the case earlier, the lord was fearless
and engaged in many kinds of pastimes. O sage! All the women known as
the Krittikas48 made up their minds to take him. Greatly desiring to accept
him, they argued amongst themselves. O sage! To pacify them, he assumed
six mouths and drank milk from their breasts. They were content. O sage!
Knowing what was in his mind, all the Krittikas took him and happily went
to their own world. The child, known as Kumara, desired a breast and they
offered him their breasts. Isha’s son was reared in this way, and he became
more resplendent than the sun. They never let the boy out of their sight. Full
of love, they gave him garments and excellent ornaments that were very
rare in the three worlds. From one day to another day, they reared the
extremely radiant child, especially feeding him on tasty and praised food. O
son! One day, the child, son of the Krittikas, went to the divine assembly of
devas and exhibited his great conduct. Vishnu and all the others witnessed
the body’s wonderful deeds. Witnessing this, Achyuta, the rishis and the
gods were filled with wonder and asked the boy, ‘Who are you?’ Hearing
Chapter 154-3.4(4) (Search for Kartikeya)
‘Narada asked, “O lord of devas! O lord of subjects! O Vidhatri! What
happened after that? Please show me your compassion and tell me that.
Also tell me about Shiva’s pastimes.”’
‘Brahma replied, “O sage! After Shambhu’s son had been accepted by
the Krittikas, a period of time passed. However, the daughter of Mount
Himalaya did not know this. With a smiling face that resembled a
blossoming lotus, Durga spoke to her husband, the lord and divinity
Shambhu, lord of devas. Parvati said, ‘O lord of devas! O Mahadeva! Listen
to my auspicious words. O Ishvara! Because of the load of my earlier good
merits, I have obtained you. You are the best among yogis. Yet, you became
intent on amusements. O Bhava! But devas caused an interruption in the
intercourse between you and me. O lord! Your semen fell down on the
ground, not inside my womb. Where did it go? Which deva has hidden it?
O Maheshvara! How can my husband’s semen be rendered futile? Has it
been unsuccessful or has a son been born somewhere?’ Hearing Parvati’s
words, the lord of the universe laughed. O lord among sages! He summoned
the devas and sages and spoke to them. Maheshvara said, ‘O devas! Listen
to my words. You have heard Parvati’s words. How can my semen be
futile? Who has concealed it? Scared, if he instantly flings himself down,49
he does not deserve to be punished. If a capable king does not punish, his
subjects are no longer obedient, but become those who devour.’ Hearing
Shambhu’s words, they discussed this with each other. Scared in front of the
lord, all of them spoke, one by one. Vishnu said, ‘In Bharata, a burden of
sins is borne by a person who is false in speech, one who violates his guru’s
wife and one who constantly criticizes his guru. Let the person who has
concealed the semen bear a similar burden.’ Brahma said, ‘Let the person
who has concealed the semen in this sacred land of Bharata be barred from
serving or worshipping you.’ The guardians of the worlds said, ‘The person
who has concealed the semen is a sinner. In his delusion, he has fallen
down. Let him constantly suffer torments on account of the deed.’ The
devas said, ‘A person who makes a pledge and does not fulfil it, is foolish
and a sinner. Let the person who has concealed the semen suffer the same
consequences.’ The wives of devas said, ‘Women who criticize their own
husbands and go to other men are deprived of mothers and relatives. Let the
person who has concealed the semen suffer the same consequences.’
Hearing the words of the devas, the divinity Hara, lord of devas, spoke
these words to Dharma and all the others who are witnesses of karma,
scaring them. ‘You are constant witnesses to all karma in the universe. Did
you conceal it, or do you know who did it? You should speak.’ In that
assembly, hearing Ishvara’s words, they trembled. In front of the lord, they
looked at one another and spoke one by one. Brahma said, ‘In the course of
the intercourse, the semen fell down on the surface of the ground. I know
this much. Shankara’s rage is infallible.’ Kshiti50 said, ‘I was incapable of
tolerating that semen. Therefore, earlier, I flung it into the fire. O Brahma! I
am weak and it was impossible to bear. You should pardon me.’ Vahni said,
‘O Shankara! I was incapable of bearing that semen. It was extremely
difficult to bear. Therefore, in the form of a dove, I immediately flung it
down on Mount Kailasa.’ The mountain said, ‘O Shankara! O lord of the
worlds! I was incapable of bearing that semen. O Parameshvara! It was
impossible to bear. Therefore, I immediately hurled it into Ganga.’ Ganga
said, ‘O Shankara! O lord of the worlds! I was incapable of bearing your
semen. O lord! O protector! I was agitated and flung it into a clump of
reeds.’ Vayu51 said, ‘The semen that fell in the reeds instantly turned into a
child. O Shambhu! He was exceedingly handsome. This occurred on the
sacred banks of the celestial river.’52 Surya53 said, ‘O lord! Seeing that the
child was weeping, I went to Mount Astachala.54 However, goaded by the
wheel of time, I was incapable of remaining there during the night.’
Chandra said, ‘O Shambhu! The Krittikas picked up the weeping boy. They
then went to their own residence in Badarika ashrama.’55 The water said, ‘O
lord! They suckled the weeping boy at their breasts. O lord of gods! They
reared your son, and he is as resplendent as the sun.’ Sandhya56 said, ‘Now,
the Krittikas are nurturing your son in the forest. In their love and affection,
they have named him Kartikeya.’ Ratri said, ‘They do not let the child out
of their sight.57 They love him more than their own lives. If a person
nurtures, the son becomes his.’ Dina said, ‘They give him the best of
garments and ornaments. They feed him food that is tasty and praised.’
Hearing their words, the destroyer of cities58 was satisfied. Delighted, he
happily gave the brahmanas a lot of dakshina.”’59
‘“Hearing news about her son, Parvati was delighted in her mind. She
gave the brahmanas crores of jewels and many riches. Lakshmi, Sarasvati,
Mena, Savitri, all the women and Vishnu and all the devas gave the
brahmanas wealth. Urged by the devas, sages and mountains, the lord sent
his ganas as messengers to the spot where his son was. O Narada! There
were Virabhadra, Vishalaksha, Shankukarna, Karakrama, Nandishvara,
Mahakala, Vajradamshtra, Mahonmada, Gokarnasya, Dadhimukha, who
blazed like the flames of a fire, one hundred thousand Kshetrapalas, three
hundred thousand bhutas,60 Rudras and Bhairavas who were like Shiva in
their valour and other innumerable ones with malformed figures. All these
messengers of Shiva held astras and shastras in their hands.61 They
encircled the residence of the Krittikas. Seeing them, the minds of the
Krittikas were agitated. They were scared. They spoke to Kartikeya, who
blazed with the energy of the brahman. The Krittikas said, ‘O child!
Innumerable soldiers and others have encircled our residence. There is great
fear. What will we do? Where will we go?’ Kartikeya replied, ‘O fortunate
ones! Discard your fear. As long as I am here, what is the reason for fear? O
mothers! Though I am a child, who is capable of countering me?’
Meanwhile, Nandikeshvara, the leader of the soldiers, presented himself
before Kartikeya. He sat down and spoke to him. Nandishvara62 said, ‘O
brother! O mothers! Listen to the auspicious message I am bearing. I have
been sent by Mahesha, by Shankara, who is the destroyer. O son! An
assembly is going on in Kailasa, with all the devas, Brahma, Vishnu, Shiva
and the others. They are there and there are great and auspicious festivities
going on. In that assembly, Shivaa questioned Shankara, who brings welfare
to everyone. She spoke to him, asking him to search for you. Therefore, to
get you back, one by one, Shiva asked all the devas. Each of them replied,
as they should. They told the lord of gods that you were here, in the
residence of the Krittikas. Dharma and all the others are witnesses to all
karma, both of dharma and of adharma. In earlier times, in private, Parvati
and Shiva were engaged in their amusements. The gods saw that Shambhu’s
semen fell down on the ground. The earth flung it into the fire and the fire
flung it onto the mountain. The mountain flung it into Ganga and the flow
of the waves conveyed it to a grove of reeds. To accomplish the task of the
devas, the lord manifested himself in the form of a child. The Krittikas got
you from there. You will now go to earth. There, along with the gods,
Shambhu will perform your abhisheka.63 You will obtain every kind of
weapon and kill the one known as Taraka. You are the son of the one who
destroys the universe and they64 are incapable of keeping you. The hollow
of a dry tree is incapable of hiding a fire. You will illuminate the universe.
Just as a king among elephants is not radiant when it has fallen into a large
pit, you are not radiant in this house. If your energy is not hidden, you can
illuminate the world. This is like the sun’s rays when they are not hidden by
a cloud. O Shambhu’s son! You, and no one else, can pervade the universe.
This is like the sky, which pervades everything, but is not pervaded by
anything. An Indra among yogis is not attached to objects of pleasure he
needs to nourish himself. The atman is not attached to any deeds a living
being is engaged in. You are the lord of the beginning of the universe. You
cannot remain in this place. Like a yogi, you are a mass of qualities and
energy. O brother! Men who do not know you have lost their intelligence.
Even though a toad resides in the same place as a lotus, it is not equally
respected.’ Kartikeya replied, ‘You know everything and possess jnana
about the three periods of time.65 Since you possess jnana and since you
have a refuge with Mrityunjaya,66 there is no need to praise you. Karma
depends on the species one is born in. O brother! Their obtaining of
nivritti67 also depends on that. The Krittikas are yoginis68 and possess jnana.
They are portions of Prakriti. They have reared me with milk from their
breasts and have always done what is good for me. I am the son they have
nourished and therefore, I am also a portion of these ladies. They are
portions of Prakriti and I have been born from the semen of Prakriti’s lord.
O Nandikeshvara! Though there is no portion of the daughter of the Indra
among mountains in me, following the dharma revered by everyone, she is
my mother. Shambhu has sent you. You are great and are like Shambhu’s
son. I will come with you and see all the devas.’ Having said this, he
quickly informed the Krittikas about this. Along with Shankara’s attendants,
Kartikeya departed.”’
OceanofPDF.com
Chapter 155-3.4(5) (Kumara’s Abhisheka)
‘Brahma said, “Meanwhile, he saw an excellent chariot there. It was
wonderful, eternal and beautiful and had been constructed by
Vishvakarma.69 It was extremely large and possessed one hundred wheels. It
was charming and possessed the speed of thought. It had been sent by
Parvati and was surrounded by excellent attendants. Kartika,70 born from
Paramesha’s semen and possessing supreme jnana, ascended it, though his
heart was shattered. The Krittikas arrived there. Their hair was dishevelled,
and they were afflicted and grieving. It was almost as if the mothers were
mad, and they spoke the following words. The Krittikas said, ‘O ocean of
compassion! You are cruel. Leaving us, you are going away. This is not
dharma. A son must not abandon the mothers who have reared him. Our
love for you has increased. Following dharma, you are our son. What will
we do? Where will we go? What should we do?’ Clasping Kartika to their
breasts, all the Krittikas said this. As a result of separation from their son,
they quickly lost their senses. Using words about adhyatma,71 Kumara made
them understand. O sage! Along with the attendants, he mounted the
chariot. Many kinds of auspicious things were heard and seen, and they
brought pleasure. Along with the attendants, Kumara went to his father’s
house.”’
‘“They were on a chariot that could travel as fast as thought and Nandi
was on the right. He reached Kailasa and, with the Krittikas and the
excellent attendants, stood near the root of the eternal nyagrodha tree.72
Kumara, Shankara’s son, accomplished in many kinds of pastimes, was
pleased. The large number of gods, rishis, siddhas, charanas, Vishnu and
Brahma announced that he had arrived.73 Delighted, Shiva and all the
others, Hari, Brahma, gods and rishis, went to see Gangeya.74 Many conch
shells and drums were sounded, and many trumpets were blown. Satisfied
in their minds, devas arranged for great festivities. Virabhadra and all the
other ganas themselves played around, with many kinds of tones and
talas.75 He was praised by those who eulogized him, reciting his qualities.
Pleased in their minds, they uttered sounds of ‘Victory’ and ‘I bow down to
you’. They went to see Shiva’s excellent son, born from the clump of reeds.
Parvati had agreeable auspicious signs placed along the royal road. All
around, the city was decorated with rubies and other jewels. She stood in
front, leading Lakshmi and thirty other goddesses. They were followed by
virtuous women who possessed husbands and sons. There were Rambha
and other divine apsaras,76 smiling and properly dressed. Following
Shivaa’s command, they sang and danced. Those who looked at Gangeya,
who was just like Shankara, saw a great mass of energy that pervaded the
three worlds. The boy was surrounded by this energy, which had the hue of
molten gold. Everyone instantly worshipped Kumara, whose radiance was
like that of the sun. Lowering their shoulders in joy, they lovingly said, ‘I
bow down before you’. As he advanced, they surrounded him, on the left
and on the right. Vishnu, Shakra, I and all the devas prostrated ourselves
like rods on the ground in front of him and surrounded Kumara.”’
‘“In the midst of those great festivities, Shambhu and Girija arrived and,
full of joy and happiness, saw their son. The supreme lord of the world, the
only friend the universe possesses, and the supreme Bhavani77 saw their son
and rejoiced. Sarveshvara Paresha78 was surrounded by pramathas79 and
serpents were coiled around him. He was full of affection. Holding the
spear, Skanda saw Shiva and Parvati. He quickly got down from the chariot
and lowering his head, prostrated himself. Shiva Shankara embraced
Kumara and inhaled the fragrance of his head. Paramesha, the cause of
affection, was pleased and full of love. Parvati respectfully embraced Guha
and overwhelmed with affection, fed him the milk that flowed from her
breasts. Along with their wives, devas happily performed the rite of
nirajana.80 Sounds of ‘Victory’ pervaded the earth and rose up into the sky.
Rishis chanted sounds of the brahman. Singers sang. Many kinds of musical
instruments were played before Kumara. Mahesha placed the extremely
radiant Kumara on his lap. Bhavani’s husband seemed to be the personified
form of prosperity and seemed to be the best among those who have sons.
Following Shiva’s command, along with his own attendants, Kumara went
to Shiva’s residence. Amidst those great festivities and with the devas, he
was extremely happy. As the couple stood there with him, they were
resplendent. Rishis and the best among gods surrounded them and
worshipped them. Rejoicing, Kumara played on Shiva’s lap. With his
hands, he crushed Vasuki,81 who was coiled around Shiva’s neck. Seeing
this, Bhagavan Shambhu pointed this out to Girija and laughed. In his
pastimes, he is the one who shows compassion and he merely glanced, with
eyes of compassion. With a smile of pride, Bhagavan Mahesha, along with
the supreme Girija, was greatly delighted. The love choked his throat. The
single friend of the universe, the single lord and master of the world, could
say nothing.”’
‘“After this, Jagannatha82 Shambhu happily carried out the customary
practices of the world. He made Kartika sit down on a beautiful, bejewelled
throne. There were one hundred bejewelled pots, filled with water from all
the tirthas83 and sanctified with mantras from the Vedas. With this, he
bathed him. Hari gave him a crown, a diadem and bracelets studded with
the best of jewels, his own Vaijayanti necklace and the chakra. Shiva gave
him his trident, Pinaka,84 battle axe, spear, the pashupata arrow, the weapon
of destruction and supreme learning. I gave him, the sacrificial thread, the
Vedas, the mother of the Vedas,85 a kamandalu,86 brahmastra weapon and
learning that crushes the enemy. The lord of gods gave him an Indra among
elephants and the vajra. The lord of waters87 gave him a white umbrella and
a necklace made out of gems. Surya gave him a chariot that could travel as
fast as thought and extremely firm armour. Yama gave him Yama’s staff.
The store of nectar88 gave him a pot full of nectar. Hutashana89 lovingly
gave his own son a great spear. Nirriti gave him his own weapon. The wind
god gave him the vayavya weapon. Kubera gave him a mace. Isha lovingly
gave him a trident.90 All the devas happily gave him many kinds of weapons
and techniques. Rejoicing and full of great joy, Kamadeva lovingly gave
him Kama’s weapon, a club and his own knowledge. The ocean of milk
gave him special gems and bejewelled anklets. Himalaya gave him divine
ornaments and silken garments. Garuda gave him his own son, named
Chitrabarhana.91 Aruna gave him the powerful cock known as
Tamrachuda,92 who uses his legs as weapons. Smiling, Parvati happily
bestowed supreme prosperity on him. Extremely happy, she gave him
eternal life. Lakshmi gave him divine prosperity and a large and beautiful
necklace. Savitri happily gave him all the knowledge for attaining siddhi.93
O sage! There were other goddesses who had assembled there. They gave
him whatever belonged to them and so did the ones who had reared the
infant.94 O supreme among sages! Great festivities took place there.
Everyone was pleased, in particular, Shiva and Shivaa.”’
‘“O sage! Meanwhile, the powerful Rudra Bharga spoke to Brahma and
the other devas. Shiva said, ‘O Hari! O Vidhatri! O all the devas! Listen to
my words. I am pleased in every possible way. Ask for the boon you
desire.’ O sage! Hearing Shambhu’s words, with pleasure written on their
faces, Vishnu and all the gods spoke to the divinity, the lord Pashupati. ‘O
lord! Kumara will certainly kill Taraka. That is the reason he, possessing
excellent conduct, has been born. Therefore, we should leave, ready to kill
Taraka. Please command Kumara, so that, for our happiness, he kills him.’
Full of sentiments of compassion, the lord agreed to this and gave the devas
his son, so that Taraka might be killed. Following Shiva’s command, all the
gods, with Brahma and Vishnu leading the way, placed Guha at the
forefront and collectively, immediately left the mountain. Once they
emerged outside Kailasa, following Hari’s command, Tvashtri95 constructed
a beautiful and wonderful city near the mountain. There was a wonderful,
divine and beautiful residence there, extremely resplendent. Tvashtri built
this for Guha and there was an excellent throne there. Along with the gods,
the intelligent Hari had the auspicious rites performed for the abhisheka of
Kartika, with water brought from all the tirthas. In the proper way, he
lovingly arranged for festivities and collected every kind of ornament and
garment for him. Rejoicing, Hari bestowed on him lordship over the
universe. Along with the gods, he worshipped him and made the mark of a
tilaka on his forehead. All the devas and rishis affectionately prostrated
themselves before Kartika. With many kinds of hymns, they praised Shiva’s
eternal form. On that excellent throne, Kartika was extremely radiant. He
assumed the role of lord and protector of the universe.”’
OceanofPDF.com
Chapter 156-3.4(6) (Kumara’s Extraordinary
Conduct)
‘Brahma said, “There, Gangeya displayed the quality of his birth. O
Narada! With great joy, hear about it. It will bestow devotion on you. There
was a brahmana named Narada who arrived there. The prosperous one had
been performing a sacrifice and he came and sought refuge with Guha.
Pleased in his intelligence, the brahmana approached near Kartika. He
prostrated himself properly and with auspicious words of praise, told him
about his intention.”’
‘“The brahmana said, ‘O lord! Listen to my words and counter my
hardships today. You are the lord of the entire universe and I have sought
refuge with you. I started a sacrifice that involved the sacrifice of a goat.
The goat freed itself from its bonds and wandered away, far from my house.
I do not know where it has gone. Though I have searched for it a lot, I have
not been able to get it. This will cause a serious obstruction in my sacrifice.
When you are established as the lord, how can my sacrifice be possibly
spoilt? O lord! Think about this properly and act so that my desire is
satisfied. O lord! O Shiva’s son! Other than you, who can I go to for refuge?
You are the lord of the entire universe, and all the immortals serve you. You
are a friend to the distressed. You are an ocean of compassion. You are
affectionate towards devotees who serve you well. You are the supreme
lord, praised by Hari, Brahma and other devas. You are Skanda, Parvati’s
delight. You alone are supreme. You are the scorcher of enemies. You are
the paramatman. You are the lord who offers refuge to the virtuous. O
protector of the distressed! O great lord! O Shankara’s son! O lord of the
three worlds! O lord! O lord of maya! I have come and have sought refuge
with you. You are loved by brahmanas. Please save me. You are the lord of
everyone and are loved. You know everything. Brahma and the other devas
praise you. Through maya, you assume different forms. You bring
happiness to your devotees. You are intent on protecting. You possess maya.
You love devotees more than your own life. You possess gunas but are
beyond the three gunas96 and are distinct from them. You are Shambhu
himself. You are Shambhu’s son. Pleased, you confer happiness. Your form
is great. You exist in the form of consciousness. You are the son of the
omniscient Shankara, who destroyed Tripura. You are always subservient to
virtuous love. You possess six faces. You love virtuous ones who bow down
before you. You are loved by Sarveshvara Shankara. You destroy those who
possess hatred towards the virtuous. You are a guru, even for Shankara. You
are the lord of the universe. You are the lord of everyone. All the immortals
serve at your feet. O one who loves service! Please save me. You cause
terror among enemies. You ensure welfare to people who seek refuge with
you. You are the one who ensures happiness. I worship your lotus feet. O
Skanda! Use your ears to hear my entreaty. In the minds of people, please
instil devotion towards you. Please always instil this. If you are on a
person’s side, protect his flanks and grant him freedom from fear, what can
a powerful and accomplished adversary do to him? You are accomplished
and if you are the protector, what can Takshaka97 or a predator who eats
flesh do to him? O lord! Even the guru of the gods is incapable of praising
you properly. How can I be capable of doing that? I am wicked in
intelligence and an inferior human. You may be pure or impure, noble or
ignoble. O Skanda! Whatever be your nature, I am praying before your
lotus feet. O lord of everything! O one who is affectionate towards
devotees! O ocean of compassion! I belong to you. I am your servant. I am
not the servant of hundreds of leaders of ganas. O virtuous lord! O lord!
You know about every kind of devotion, even if it is in the mind. You
destroy the afflictions of your servants. In truth, there is no protector other
than you. O illustrious one! There is no man or immortal. You are the one
who ensures welfare. You destroy the sins of kali yuga. You are Kubera’s
friend. Your heart melts with compassion. You possess twelve eyes, and
your six faces are radiant. O Guha! Please ensure that my sacrifice is
completed. You are the protector of the three worlds. You are affectionate
towards those who seek refuge. You are the one who performs the sacrifice.
You are the one who nurtures the sacrifice. You remove those who cause
impediments. O one who removes impediments! O one who creates the
virtuous, in every possible way! O Ishana’s son! Please ensure that my
sacrifice is completed. I prostrate myself before you. O Skanda! You save
everyone. You are also the one who knows everything. O lord of
everything! You are the lord who penetrates and protects in every possible
way. You know about music. You are the supreme lord who knows the
Vedas. You are the creator. You are the lord of devas. You are the
destination of the virtuous. You are loved by Bhavani. You are Shambhu’s
son. You are wisdom personified. You are self-ruling. You are the one who
meditates. You are the one who is meditated on. You are the ancestor of the
ancestors. You are the origin of virtuous atmans.’ The emperor of devas,
Shambhu’s son, heard these words. He sent his own attendant, named
Virabahu for the task. Virabahu was instructed by his master to search. The
immensely valiant one devotedly prostrated himself and left immediately.”’
‘“He searched everywhere in the globe that is the universe. Though he
heard about the hardships it had caused, he could not find the goat
anywhere. Eventually, he went to Vaikuntha98 and saw the goat there. It was
immensely strong and with the sacrificial stake tied around its neck, was
causing havoc. The brave one caught it by the horns and subdued it. Though
it was bleating a lot, he brought it before his master. The lord Kartika
possessed the greatness to hold up the entire universe. He was the origin of
great prosperity. When Guha saw the goat, he mounted it. O sage! Within
one muhurta,99 the goat circled around the entire universe and without being
exhausted, returned to its original spot. The lord descended and sat down on
his own seat. The goat was also there. Narada100 spoke to him. Narada said,
‘O divinity! O lord of devas! O ocean of compassion! I prostrate myself
before you. Please give me my goat. Let me happily complete my sacrifice.
Please be my friend.’ Kartika replied, ‘O brahmana! This goat does not
deserve to be killed. O Narada! Return to your own residence. Through my
favours, your sacrifice will be completed in every possible way.’ Hearing
the words of the lord, the brahmana was pleased in his mind. Pronouncing
excellent benedictions over him, he returned to his own abode.”’
OceanofPDF.com
Chapter 157-3.4(7) (Start of the War)
‘Brahma said, “Hari and the other gods witnessed the lord’s conduct.
They were extremely pleased, and their minds were filled with trust.
Permeated by Shiva’s energy, they shouted and roared. Placing Kumara in
front, they advanced, to kill Taraka. The immensely strong Taraka heard
about the efforts the devas were making. With a large army, he advanced
immediately, to fight against the gods. The devas saw Taraka advance with
a large army. They were surprised at the size of the army but roared like
lions. From the sky, a beautiful voice was immediately heard. This was
urged by Shankara and addressed Hari and the other gods. The voice from
the sky said, ‘Place Kumara at the forefront and prepare yourselves. You
will defeat the daityas in the battle. You will be victorious.’ Hearing the
voice from the sky, all the devas were filled with enthusiasm. They roared
bravely and lost any sense of fear. With Kumara at the forefront, they were
no longer agitated. Desiring to fight, the gods went to the confluence of the
Mahi with the ocean.101 With the large army, Taraka quickly arrived at the
spot where devas were and was surrounded by many gods. Battle drums
were sounded, thundering like clouds at the time of dissolution. When that
gathering took place, other harsh musical instruments were also played.
Accompanying Taraka, daityas and asuras roared. As they roared, the earth
trembled under their footsteps. Despite hearing the fierce roars, all the
devas were without fear. They collectively prepared themselves, wishing to
fight against Taraka. Indra of the devas made Kumara mount an elephant
and placed him at the forefront. He was surrounded by a large army of gods,
with the guardians of the worlds supporting him. Many battle drums,
drums, kettledrums and trumpets were sounded. There were the sounds of
veenas, flutes and mridangas, mixed with the singing of gandharvas.102
Kumara retuned the mount of the elephant to the great Indra. Instead, he
ascended a vimana103 that was decorated with many jewels and was greatly
extraordinary. Shankara’s son was immensely illustrious and handsome and
possessed every quality. He possessed supreme prosperity and was being
fanned with large and extremely expensive whisks. The extremely
resplendent umbrella given by Varuna,104 dazzling with many kinds of
jewels, was held aloft his head. It was as if the extremely radiant beams of
an infinite number of moons dazzled above Kumara’s head. All the devas,
with Shakra leading the way, gathered around him, with their own
respective armies. Those immensely strong ones wished to fight. In this
way, desiring to fight, devas and daityas assembled on the ground. With
those large armies, they devised their own separate vyuhas.105 Contrasted
against each other, the gods and the daityas were radiant. They wished to
kill each other and were praised by bandis.106 Both armies resembled forests
and roared at each other. They caused terror to cowards and delight to the
brave.”’
‘“Intoxicated with their strength, the immensely valiant daityas and
devas fought against each other. They were overwhelmed by rage. There
was a tumultuous battle between devas and daityas. In a short while, the
ground was strewn with hundreds and thousands of severed heads and
torsos. Limbs were severed with large weapons. Revered heroes were slain.
Extremely terrible strikes of the sword sliced off the arms of some. In the
battle, the thighs of other revered heroes were sliced off. With clubs and
bludgeons, all the limbs of some were smashed. Others were brought down,
their hearts shattered with nooses and javelins. The backs of some were
mangled with swords and goads. The heads of others were severed and fell
down on the ground. Many headless torsos seemed to be dancing there.
Mangled by weapons, hundreds of heads seemed to speak. Hundreds of
rivers of blood started to flow. Hundreds of bhutas, pretas and others
assembled there.107 Many male and female foxes fed on the flesh. There
were vultures, hawks, wild crows and other birds that fed on flesh. Many
such devoured the flesh of those who had fallen down. Meanwhile, the
immensely strong one, known as Taraka, took a large army with him and
advanced to fight against the gods. The devas saw that Taraka, invincible in
battle, was advancing. Shakra and the others immediately advanced,
wishing to fight. Those two large armies roared at each other. Duels and
battles ensued between gods and asuras, crushing each other. Witnessing
this, the brave rejoiced and eunuchs were filled with fear. Taraka, Diti’s
powerful son, fought against Shakra. Samhrada fought against Agni.
Jambha fought against Yama himself. Nairrita108 fought powerfully against
the great lord who wields the noose.109 Suvira fought against Vayu.
Pavamana fought against the king of the guhyakas.110 Ishana fought against
Shambhu, accomplished in fighting. Shumbha fought against Shesha. The
danava Kumbha fought against Chandra. In the battle, the immensely
strong and extremely valiant Kumbara fought against Mihira.111 He was
accomplished in many modes of fighting and used supreme weapons to
fight. In this way, there were great duels between gods and asuras. In the
clash, they were firm in their resolution and fought using all their strength.
The immensely strong daityas and immortals challenged each other. On
sage! In the battle between devas and asuras, both sides were invincible. As
they sought to be victorious, the battle between gods and danavas turned
tumultuous. It brought pleasure to the brave and the spirited but caused fear
among those who were otherwise. The ground turned extremely fearful,
impossible to traverse. Many gods and asuras were destroyed and fell
down. The ground was impassable and caused terror. However, it brought
great happiness to those who were spirited.”’
OceanofPDF.com
Chapter 158-3.4(8) (The Battle in General)
‘Brahma said, “O son! I have thus described to you the soldiers of the
devas and danavas. O Narada! Now hear about the greatness of that
extremely tumultuous battle. The extremely tumultuous battle led to the
destruction of devas and danavas. Taraka struck Indra of the devas with an
excellent javelin. He lost his senses and fell down on the ground from the
elephant. The lord of the gods, the wielder of vajra, was filled with great
lassitude. O son! In that way, in the battle, all the guardians of the worlds
were defeated in the battle by the asuras, who were superior in strength and
extremely accomplished in fighting. As they fought against the daityas,
other gods were also defeated. They could not withstand their energy and
resorted to flight. Successful in their attempts, the asuras were victorious
and roared like lions. They shouted in joy.”’
‘“At that time, Virabhadra reached the spot, full of rage. He was with his
brave ganas and advanced against Taraka, who prided himself on being
brave. The powerful one, generated from Shiva’s rage, kept the immortals
at the rear. The leader of the ganas desired to fight and placed himself at the
front. All the pramathas and daityas regarded this as a great festival.
Addicted to the great clash, they fought against each other. Skilled in
fighting, in that great battle, they killed each other with tridents, double-
edged swords, nooses, swords, battle axes and spikes. Virabhadra struck
Taraka severely with a trident. He fell down violently on the ground and for
a while, lost his senses. However, the brave Taraka, supreme among
daityas, quickly got his senses back and stood up. He used force to strike
Virabhadra with a spear. In that way, the brave and immensely energetic
Virabhadra swiftly struck Taraka with a fierce and sharp trident. In the
battle, he also struck Virabhadra with a spear. Taraka was the lord of the
sons of Diti. He was powerful and revered as a hero. In this way, the two of
them fought against each other and struck each other. Skilled in knowledge
about fighting, in that clash, both used many kinds of weapons. The duel
that ensued between them was great. Everyone watched it. It was
tumultuous and made the body hair stand up. Bheris, mridangas, patahas,
anakas and gomukhas were sounded112 by valiant warriors and could be
heard, causing fright. Though they were armoured, as those two extremely
angry ones fought against each other, they were mangled by the blows.
They resembled Budha and Angaraka.113 Witnessing the clash, you, loved
by Shiva, went to Virabhadra and addressed him in these words. Narada
said, ‘O Virabhadra! O immensely valiant one! You are supreme among the
leaders of ganas. Withdraw from the battle. The idea of you killing him
does not appeal to us.’ Hearing these words, Virabhadra, supreme among
the ganas, was enraged. However, he joined his hands in salutation and
spoke. Virabhadra replied, ‘O noble sage! O immensely wise one! Listen to
my great words. I will kill Taraka! Behold my valour now. Brave ones who
bring their masters to the field of battle are sinners. They are eunuchs.
Having gone to fight, they are destroyed. There is no doubt that they obtain
a wicked destination in hell. Know that you should never speak of
Virabhadra in this way. Even if their bodies are mangled with astras and
shastras, those who continue to fight are praised in this world and in the
next one. They obtain wonderful happiness. Let devas, with Hari at the
forefront, hear my words. Without my lord, today, I will rid the earth of
Taraka.’ Saying this, Virabhadra thought of Shambhu in his mind. Wielding
his trident and accompanied by pramathas, he fought against Taraka. There
were many who rode bulls, wielding excellent tridents. Possessing three
eyes, the immensely valiant one was radiant in the field of battle. Hundreds
of fearless ganas created a great tumult. With Virabhadra leading from the
front, they fought against the danavas. Asuras, who owed their lives to
Tarakasura, also fought. They were immensely valiant and intoxicated with
their prowess. They angrily crushed the ganas. On repeated occasions, there
were great clashes between the excellent daityas and ganas. Eventually,
ganas, who were skilled in the use of supreme weapons, were victorious
and jubilant. The powerful ganas triumphed and the asuras withdrew from
the field of battle. Distressed, their minds were intent on running away. On
seeing that his own army had been destroyed, Tarakasura was filled with
rage. He advanced, to slay the devas and ganas. He assumed ten thousand
hands and mounted a speedy lion. In the field of battle, he brought down
devas and ganas. Witnessing his deeds, Virabhadra, foremost among ganas,
was filled with great rage. The immensely strong one remembered Shiva’s
lotus feet and seized an excellent trident, so that he might kill him. His
energy blazed in all the directions and in the firmament.”’
‘“Meanwhile, his master114 stopped the clash. He wished to display a
great wonder. Therefore, he restrained Virabahu and the others. Following
his command, Virabhadra withdrew from the clash. The immensely brave
Taraka, leader of the asuras, was still full of anger. The asura showered
down arrows on the gods. He was accomplished in the use of many kinds of
weapons and the gods were instantly scorched by him. Taraka, the protector
of asuras, performed great deeds in this way. All the devas were incapable
of taking on the supreme among strong ones. Achyuta saw that the devas
were being killed and that they were agitated by fear. Angry, he quickly
armoured himself and headed for the battle. He seized Sudarshana chakra,
the Sharnga bow115 and weapons. In the battle, Bhagavan Hari advanced
against the great daitya. There was a great clash between Hari and Achyuta.
O sage! It was fierce and made the body hair stand up. Everyone watched it.
Raising a mace, Hari struck the asura with force. However, using a trident,
the immensely strong daitya severed it into two. Bhagavan, who saves
devas from fear, became angry. Achyuta used arrows affixed to the Sharnga
bow to pierce the leader of asuras. However, the daitya Taraka, the slayer
of enemy heroes, was extremely valiant. Using his own sharp arrows, he
quickly severed all those arrows. Tarakasura then quickly struck Murari116
with a javelin. As a result of the blow, Hari fell down on the ground,
senseless. In a short while, Achyuta stood up and seized his chakra, which
blazed with flames. He roared loudly, like a lion. Using that, Hari struck the
lord of the daityas. Distressed by that great blow, he fell down on the
ground. However, Taraka, Indra among daityas and leader of asuras, got up
again. With his own javelin, the exceedingly strong one swiftly severed the
chakra. With that great javelin, he again struck Achyuta, loved by the
immortals. The immensely valiant one struck him back with Nandaka.117 In
this way, the powerful Vishnu and the asura fought against each other in the
field of battle again. O sage! Their strength was unabated.”’
OceanofPDF.com
Chapter 159-3.4(9) (Taraka Fights against Shakra,
Vishnu and Virabhadra)
‘“Brahma said, ‘O lord of devas! O Guha! O lord! O son of Shankara
and Parvati! It is not right that this futile battle between Vishnu and
Tarakasura should take place. The powerful Taraka cannot be killed by
Vishnu. I have bestowed such a boon on him. This is the truth. I am
speaking the truth. O Parvati’s son! Other than you, no one can kill that
sinner. O great lord! Therefore, you should act in accordance with my
words. O scorcher of enemies! Quickly armour yourself and kill the daitya.
O son of Shankara and Shivaa! You have been born to kill him. O
immensely brave one! The gods are distressed in the battle. Please save
them. Protect them. O lord! You are not a child. Nor have you attained
youth. What of that? You are the lord of everyone. Look at Shakra and
Vishnu. They are agitated and so are the gods and ganas. Kill the great
daitya and make the three worlds happy. Earlier, this one defeated Indra and
the guardians of the worlds. As a result of the strength of his austerities, the
immensely valiant one chastised Vishnu too. The evil-souled asura has
conquered all the three worlds. Now, in your presence, they are fighting
again. Therefore, you should kill the evil being, Taraka. O Shankara’s son!
As a result of my boon, he cannot be killed by anyone else.’”’
‘Brahma continued,118 “Hearing my words, Kumara, Shankara’s son,
laughed. Pleased in his mind, he spoke words of assent. Shankara’s son, the
great lord, made up his mind to kill the asura. He descended from the
vimana and proceeded on foot. As he rushed forward on foot, Kumara,
Shiva’s extremely brave son, was radiant. He held the extremely
resplendent spear in his hand. It blazed, like a large and flaming meteor. He
possessed six faces and was immeasurable. He was extremely fierce and
without any agitation. On seeing Kumara advance, the daitya addressed the
excellent gods. ‘So, this is the one who will strike the enemy. I will fight
with this brave one alone and with all the other brave ones who are with
him. I will slay all the ganas, the guardians of the worlds, Hari and other
leaders.’ Saying this, the immensely strong one advanced, to fight against
Kumara. Taraka seized the extremely wonderful javelin and addressed the
best among devas. Taraka said, ‘How is it that you have now placed
Kumara in front of me? O devas! You are shameless, especially Shakra and
the lord.119 You have placed him in the front. This is against the path
indicated in the Vedas.120 Listen to what I have to say. I will specifically
describe it. Vishnu is deceptive and tainted. In particular, he lacks a sense of
discrimination. Resorting to deception, the sinner formerly bound Bali.121
Earlier, he made efforts and used his crookedness to slice off the heads of
the asuras, Madhu and Kaitabha.122 He deviates from the path of the Vedas.
When devas and asuras sat down to partake of amrita, he assumed the form
of Mohini and created a division in the rows.123 He deviates from the path of
the Vedas. Becoming Rama, he killed a woman.124 He killed Bali in a
distrustful way and also killed the brahmana Vaishravana.125 He destroyed
the good policy laid down in the shruti texts. Though she committed no sin,
the sinner abandoned his own wife.126 For his own selfish objectives, he
violated the path of the shruti texts there too. In the sixth avatara, he
severed his own mother’s head. The evil-souled one insulted his own guru’s
son.127 As Krishna, he tainted the family dharma of the wives of others. His
own marriages were arranged in violation of the path of the shruti texts.
Later, in his ninth incarnation, he criticized the path of the Vedas and
established the nastika128 point of view, contrary to the path of the Vedas.
These are the sins he has committed, deviating from the path of the Vedas.
Having been an avatara of adharma, how can be victorious in this battle?
His elder brother, Shakra, is held to be a greater sinner.129 For his own
reasons, he has committed many sins. In particular, for his own selfish
motives, he severed Diti’s foetus.130 He violated Goutama’s wife.131 He
killed Vritra, the son of a brahmana.132 He severed the head of the
brahmana Vishvarupa, his guru’s nephew. In this way, he destroyed the
norms of the shruti texts. Hari and Shakra have repeatedly committed many
sins. Their energy has been destroyed. Specifically, their valour has been
destroyed. Depending on their strength, you cannot possibly be victorious
in the battle. Why have you foolishly come here, ready to give up your own
lives? These two do not know dharma. They have lascivious minds and
pursue their selfish objectives. O immortals! Without dharma, everything
that is attempted is unsuccessful. These two shameless ones have now
placed a child in front of me. If I kill the child, they will be successful. Let
the child go far away and save his life.’ Having said this to Hari, he spoke
to Virabhadra. ‘Earlier, in Daksha’s sacrifice, you killed many brahmanas.
O unblemished one! Today, I will show you the fruits of those deeds.’
Having said this, through the act of censure, he destroyed all his good
merits.”’
‘“Taraka, supreme among those who fought, seized an extremely
wonderful javelin and advanced towards the child. Placing himself ahead of
Guha, Shakra used his vajra to strike Tarakasura powerfully. The blow with
the vajra made Taraka, who had already sapped his strength through the act
of censure, suffer. He fell down violently on the ground, unconscious.
However, though he had fallen down, he arose in a short while. Enraged, he
hurled a javelin at Purandara,133 who was astride the elephant, and brought
him down on the ground. When Purandara fell down, great sounds of
lamentation arose. Depression entered the soldiers of the immortals. Hear
from me about Taraka’s deeds, causing misery. These were against dharma
and brought about his own destruction. When Shakra fell down, he kicked
him with his feet. He seized the vajra from his hand and using the vajra,
struck him with great force. Seeing that Shakra was being abused in this
way, the powerful Bhagavan Vishnu raised his chakra and struck Taraka
with it. As a result of the blow with the chakra, he fell down on the ground.
However, the Indra among daityas rose again and struck Vishnu with a
javelin. As a result of the blow of the javelin, Achyuta fell down on the
ground. There were shrieks of great lamentation from the immortals.
However, in a short while, Vishnu stood up again. Meanwhile, at that very
moment, Virabhadra presented himself before the asura. The powerful
Virabhadra raised a trident. Strong and intolerant, he struck Taraka, the lord
of the sons of Diti, with this. As a result of the blow with the trident, he fell
down on the ground. Though he had fallen down, the immensely energetic
Taraka stood up again. The immensely valiant one, the leader of all the
asuras, was filled with rage. With an excellent javelin, he struck Virabhadra
on the chest. Instantly, Virabhadra lost his senses and fell down on the
ground. He had been determinedly struck on the chest with that excellent
javelin, hurled in wrath. The ganas, devas, gandharvas, uragas and
rakshasas repeatedly emitted screams of great lamentation. However, in a
short while, the immensely energetic Virabhadra, the slayer of enemies, got
up. He raised a trident that blazed like lightning. It was radiant in its blazing
resplendence. Its rays illuminated the directions and there was a halo
around it, resembling the sun, the moon and the fire. It was extremely
radiant and caused fear amongst the brave. It blazed in radiance and was
like the great destroyer, spoken of as Kala. The immensely strong
Virabhadra raised the trident, wishing to kill the asura. But he was
restrained by Kumara.”’
OceanofPDF.com
Chapter 160-3.4(10) (Taraka’s Death)
‘Brahma said, “Kumara, the slayer of enemy heroes, restrained
Virabhadra. He remembered Shiva’s lotus feet and desired Taraka’s death.
The immensely strong and greatly energetic Kartikeya roared. He was
angry and armoured, surrounded by a large army. All the devas and ganas
raised sounds of ‘Victory. Victory.’ He was praised in eloquent words by all
the divine rishis. There was a duel between Taraka and Kumara that was
extremely difficult to tolerate. It was extremely terrible and caused terror
among all beings. With spears in their hands, those two brave ones fought
against each other. O sage! It was extremely wonderful, and everyone
looked on. With great skill, they mangled each other’s bodies with the
spears. Like two extremely strong lions, they deceived each other. A spear
clashed against another spear, and they used mantras like vaitalika,
khecharaka and papanta.134 Using such mantras, those two immensely
valiant ones fought an extraordinary duel. They were immensely strong and
valiant and used various methods against each other. Desiring to kill each
other, they exhibited great force. Accomplished in fighting, in that clash,
they struck each other with spears. They pierced each other on the head,
throat, thighs, knees, waist, heart, chest and back. Desiring to kill each
other, those two immensely strong ones fought. Accomplished in many
techniques of fighting, they used heroic words to boast. All the devas,
gandharvas and kinnaras135 watched and asked each other, ‘Who will be
victorious in this encounter?’ An invisible voice was heard from the sky,
comforting the devas. ‘Kumara will slay the asura, Taraka. None of the
gods should grieve. They will be established in happiness. For your sake,
Shankara himself is stationed there, in the form of his son.’ Hearing the
auspicious words uttered from the sky, Kumara rejoiced. Surrounded by the
pramathas, he desired to kill Taraka, the lord of daityas, and assured
himself. The mighty-armed Kumara was filled with rage. Using the spear,
he struck Tarakasura between the breasts with great force. Taraka, bull
among daityas, ignored the blow. He angrily struck Kumara back with his
own spear. Struck by the spear, Shankara’s son lost his senses. However,
within a muhurta, he regained his senses and was praised by the maharshis.
He was like a maddened and intoxicated lion and desired to kill the asura.
Powerfully, Kumara struck Taraka with the spear. In this way, Kumara and
Taraka fought. They were both extremely angry and accomplished in
fighting with spears. They had practiced exceedingly well and desired to
defeat each other. They fought on foot. Spirited, they fought in colourful
ways. They struck each other with several different kinds of blows. Those
two extremely valiant ones used different kinds of modes and roared. All
the devas, gandharvas and kinnaras watched. They were filled with great
wonder and did not say anything. The wind did not blow, and the sun lost
its radiance. The earth, with all its mountains, forests and groves, quaked.
Meanwhile, the mountains, with Himalaya leading the way, arrived there.
They suffered on account of their affection and hastened to seek Kumara.
Shankara’s son saw that all of them were scared and terrified. Girija’s son
spoke to the mountains, making them understand. Kumara said, ‘O
immensely fortunate ones! O mountains! Do not be dejected. Do not worry.
While everyone looks on, I will slay this sinner now.’ In this way, he
comforted the mountains, the immortals and the ganas.”’
‘“He prostrated himself136 before Girija and Shambhu and picked up his
radiant spear. Making up his mind to kill Taraka, the great lord grasped the
spear in his hand. The immensely brave Kumara, Shambhu’s son, was
resplendent. Kumara struck Tarakasura, who had caused hardships to the
worlds, with the spear. His excellent energy was like that of Shankara
himself. With his limbs shattered, the asura fell down on the ground
violently. The one known as Taraka was exceedingly brave and was the lord
of large numbers of asuras. The immensely brave Taraka was thus killed by
Kumara. O sage! While everyone looked on there, he was conveyed to his
destruction. The exceedingly brave Taraka fell down in the battle. However,
on seeing this, the brave one did not approach him and strike him again.
The immensely strong and great daitya, known as Taraka, was killed in this
way. The large number of devas conveyed many asuras to their destruction.
In the battle, some were scared and joined their hands in salutation. The
limbs of others were sliced and mangled. Thousands of daityas were killed.
Some of them sought refuge and found a refuge in Kumara. Those daityas
joined their hands in salutation and said, ‘Save us. Please save us.’ Some
were killed. Others fled. Distressed, while they were running away, they
were harassed by immortals and ganas. Desiring to live, thousands entered
Patala.137 O lord among sages! In this way, all the soldiers of the daityas
were destroyed. Out of fear for devas and ganas, not a single one remained
there. All the thorns that resulted from these evil-souled ones were
removed. All the devas, Shakra and the others, were happy. In this way,
Kumara and all the gods were victorious. The three worlds were also seen
to be full of joy.”’
‘“Getting to know about Kartika’s victory, full of delight, Shiva went
there, along with his ganas and beloved. He placed his son Kumara, who
was as radiant as the sun, on his lap. Full of affection, Shivaa fondled him
with great joy. Himalaya arrived there, surrounded by his sons, relatives and
followers. He praised Shambhu, Shivaa and Guha. Intensely satisfied, all
the devas, ganas, sages, siddhas and charanas praised Shambhu, Girija and
Shankara’s son. The minor gods showered down a great downpour of
flowers. The lords among gandharvas sang and large numbers of apsaras
danced. Musical instruments were specially sounded. From the sky, sounds
of ‘Victory’ were repeatedly heard. I and Achyuta were particularly
pleased. We lovingly praised Shiva, Shivaa and Kumara. In front of
Kumara, Hari, Indra, gods and sages lovingly performed nirajana.
Repeatedly, there were the sounds of singing, the playing of musical
instruments and recitals of the brahman. There were great festivities, with a
great deal of chanting. O sage! Pleasing him with singing and the playing of
musical instruments, all the devas and ganas joined their hands in salutation
and praised Jagannatha.138 Lauded by everyone, Bhagavan Rudra and
Jagadamba139 Bhavani returned to their own mountain, surrounded by all
the ganas.”’
OceanofPDF.com
Chapter 161-3.4(11) (Bana and Pralamba Are
Killed)
‘Brahma said, “O sage! Meanwhile, the mountain named Krouncha
arrived there. Having been oppressed by Bana, he sought refuge with
Kumara. Unable to tolerate the lord’s excellent energy, he140 had fled from
the field of battle. However, with an army numbering ten thousand crores,
he was making Krouncha suffer. He141 devotedly prostrated himself before
Kumara’s lotus feet. With words full of affection, he lovingly praised Guha.
Krouncha said, ‘O Kumara! O Skanda! O lord of devas! O destroyer of
Tarakasura! I have sought refuge with you. Please save me. I am being
oppressed by Banasura. He was over-shadowed in the great battle and ran
away. O protector! O ocean of compassion! However, he came to me and
harassed me. I am extremely miserable because of his oppression. I have
run away and have come here to seek refuge with you. O lord of devas! O
one born from the reeds! Please show me your compassion. O lord! Destroy
the daitya known as Bana and make me happy. In particular, you are the
one who destroys daityas. The devas have made you their emperor.’
Hearing what Krouncha said, Skanda, who protected his devotees, was
pleased. He remembered Shiva in his mind and took up his unmatched
spear. Shankara’s son hurled it in Bana’s direction. With a great roar, it
blazed in the firmament and the directions. In a mere instant, it reduced the
asura and his forces to ashes. O sage! Having done this, the supreme spear
returned to Guha’s presence. The lord Kumara spoke to Krouncha, supreme
among mountains. ‘Without any fear, return to your own residence. The
asura and his forces have been destroyed.’ Hearing the lord’s words, the
king of mountains was delighted. He praised Guha, the slayer of his enemy,
and returned to his own residence. O sage! Following the norms, Skanda
lovingly established three lingams of Mahesha there, so that sins might be
destroyed. They are known as Pratijneshvara, Kapaleshvara and
Kumareshvara. These three yield every kind of success. Near a pillar set up
to commemorate the victory, Guha also established another lingam to
Sarveshvara, known as Stambheshvara.142 Rejoicing, Vishnu and the other
gods established a lingam to the lord of devas, wielder of the trident. The
greatness of all these Shiva lingams is extraordinary. They yield everything
that is desired. They bestow emancipation and increase devotion. All the
gods, Vishnu leading the way, were pleased in their minds. Placing the
foremost among mountains at the front, they happily went to see Guha.”’
‘“Meanwhile, Shesha’s son, known as Kumuda, came and sought refuge
with Kumara. He was suffering at the hands of daityas. An asura known as
Pralamba143 had run away from the battle we were engaged in. This
powerful follower of Taraka’s was creating difficulties there. Shesha’s son,
Kumuda, was greatly tormented on his account. Having sought refuge with
Kumara, he praised Girija’s son. Kumuda said, ‘O lord of devas! O son of
the supreme Mahadeva! O great lord! I am being oppressed by Pralamba
and have sought refuge with you. Please save me. I have sought refuge with
you. I am being oppressed by the asura Pralamba. O Kumara! O Skanda! O
lord of devas! O Taraka’s enemy! O great lord! You are a friend to the
afflicted. You are an ocean of compassion. You are affectionate towards
those who lower themselves. You chastise the wicked. You are the refuge.
You are the destination of the virtuous.’ He was praised in this way by
Kumuda, who asked him to do the killing. Remembering Shiva’s lotus feet,
he seized his spear. Girija’s son hurled this in the direction of Pralamba.
Thundering loudly, it blazed in the firmament and the directions. The spear
instantly reduced him and his infinitely large army to ashes. Having done
this, without any great effort, it returned to Guha’s presence. Kumara spoke
to Kumuda, the son of the naga. ‘Without any fear, return to your own
residence. The powerful asura has been destroyed.’ Hearing Guha’s words,
the son of the lord of serpents praised Kumara. Bending down, he happily
returned to Patala. O lord among sages! I have thus described Kumara’s
victory to you. I have spoken about the conduct of the one who performed
supreme and extraordinary deeds and killed Taraka. This account is divine
and destroys all sins. It gives men everything that they wish for. It is blessed
and bestows fame, a long lifespan, objects of pleasure and emancipation on
the virtuous. If men chant this greatly illustrious and divine account of
Kumara’s conduct, they obtain infinitely great good fortune and go to
Shiva’s world. If people are full of devotion and faith and listen to these
deeds, they enjoy supreme happiness in this world. After this, they obtain
divine emancipation.”’
OceanofPDF.com
Chapter 162-3.4(12) (Kartika, Shiva and Shivaa)
‘Brahma said, “Seeing that Taraka had been killed, devas, with Vishnu at
the forefront, devotedly praised Shankara’s son. All of them had pleasure
written on their faces. The devas said, ‘I prostrate myself before the one
who is beneficial in form. I prostrate myself before the one who brings
welfare to the universe. I prostrate myself before the one who is a friend to
the universe. I prostrate myself before the one who creates the universe. I
prostrate myself before the divinity who robbed Banasura of his life and
killed that noble danava. I prostrate myself before the one who is pure in
form, Pralamba’s destroyer. I prostrate myself before Shankara’s son. You
are the creator of the universe. You are the preserver, and you are the
destroyer. O one born from the one who purifies!144 Please show us your
favours. This visible universe is your image. Be pleased. O Shambhu’s son!
O friend of the distressed! O one who protects devas! O lord! Always
protect us. O lord who always gives life to devas! O ocean of compassion!
Please show us your favours. O lord! You killed daitya Taraka and his
followers. O supreme lord! You freed all the devas from fear and calamity.’
In this way, devas, with Vishnu as the foremost, praised the lord Kumara. O
sage! One by one, he granted them new boons. Girisha’s son saw that the
mountains were praising him. Extremely pleased, he replied, bestowing
boons on them. Skanda said, ‘All of you mountains will be worshipped by
ascetics. You will be served by those who follow karma and jnana. You will
assume special forms, the forms of Shambhu’s lingam. O mountains! There
is no doubt that what I have said will happen. Himalaya, supreme among
mountains, is my maternal grandfather. From now on, the immensely
fortunate one will bestow fruits on ascetics.’ The devas responded, ‘By
bestowing these boons and by slaying Taraka, lord of asuras, you have
made all of us, mobile and immobile entities, happy. Now, full of great joy,
you should go to Kailasa, Girisha’s abode. You should see your mother and
father, Shivaa and Shambhu.’ Vishnu and all the other devas told him this.
Taking his permission, they organized great festivities. Along with Kumara,
they left for that mountain.”’
‘“The lord Kumara proceeded towards Kailasa, Shankara’s abode. There
were excellent and auspicious signs and sounds of ‘Victory’. Kumara
mounted an extremely prosperous vimana. It was beautiful and ornamented
everywhere, more radiant than everything else. O sage! With undivided
attention and with great pleasure, I and Vishnu happily held whisks above
Guha’s head. Indra and all the other immortals served Guha. As is
appropriate, they happily surrounded him from the four directions and
advanced. Exclaiming ‘Victory to Shambhu’, they reached Shambhu’s
mountain. Amidst the sounds of auspicious chants, they happily entered.
Vishnu and the others saw Shiva and Shivaa. They immediately clasped
their hands, lowered their heads and devotedly prostrated themselves before
Shankara. Humble in his atman, Kumara got down from the vimana. He
happily prostrated himself before Shambhu and Shivaa, who were seated on
a throne. They saw their son Kumara, whom they loved more than their
own lives. O Narada! The divine couple, Shiva and Shivaa, was delighted.
The great lord raised him up and placed him on his lap. Rejoicing, he
inhaled the fragrance of his head and affectionately touched him with his
hand. Full of great joy and great love, Shambhu kissed the face of Kumara,
the great lord who was Taraka’s enemy. Shivaa also got up and placed him
on her lap. With great love, she kissed his head and lotus face. O Narada!
The couple’s great joy increased. O son! The couple, Shiva and Shivaa,
were following the practices of the world. There were many kinds of great
festivities in Shiva’s abode. In every direction, there were sounds of
‘Victory’ and ‘I bow down before you’. O sage! All the large number of
gods, Vishnu and the others, and the sages happily prostrated themselves
before Shambhu and praised Shiva. The devas said, ‘O lord of devas! O
Mahadeva! O one who bestows fearlessness on devotees! I bow down
before you. O one who shows compassion! I repeatedly prostrate myself
before you. O Mahadeva! Your great pastimes are extraordinary. O lord! I
do not know your avahana.145 Nor do I know your wonderful progress. O
one who holds up waters of Ganga! O support! O one who has the gunas in
his atman! I bow down before the lord of the gods. I prostrate myself before
Shankara. I bow down. You have the bull on your banner. You are Mahesha.
You are lord of the ganas. I prostrate myself before you. O Sarveshvara! O
divinity! O lord of the three worlds! I prostrate myself before you. O
protector! You are the destroyer of the universe and everything in it. I bow
down. I prostrate myself before you. O lord of the devas! You are the
creator, and you are the one who preserves. You are the lord of the three
gunas. You are eternal. You are devoid of attachment. You are Paresha. You
are Shiva, the paramatman. You are beyond the visible universe.146 You are
pure. You are supreme and without decay. You have the staff in your hand.
You are Kala.147 You have the noose in your hand. I prostrate myself before
you. In the mantras of the Vedas, you are the foremost. O one with one
hundred tongues! I prostrate myself before you. O Parameshvara!
Everything, the past, the present and the future, the mobile and the
immobile, has emerged from your body. O lord! Please save us always. O
Bhagavan! O lord! Be pleased. O Parameshvara! We always seek refuge
with you. O one who is blue in the throat! O Rudra! O one who takes the
form of svaha!148 I prostrate myself before you. O one without form! O one
with form! O one with the universe as form! I prostrate myself before you.
O Shiva! O Nilakantha!149 O one who smears his limbs with ashes from
funeral pyres! You are eternal. The lock of hair on your head is blue. O one
with the handsome throat! I bow down before you. I prostrate myself before
you. All those who possess bodies prostrate themselves before you. All
those who control themselves prostrate themselves before you. O
Mahadeva! O Sharva! Your feet are worshipped by everyone. Among all
devas, you are Brahma. Among all Rudras, you are Nilalohita.150 Among all
beings, you are the atman. In samkhya,151 you are spoken of as Purusha.
Among mountains, you are Sumeru. Among nakshatras, you are
Chandra.152 Among rishis, you are Vasishtha. Among devas, you are
Vasava.153 Among all the Vedas, you are Aumkara.154 O Maheshvara! Be the
saviour. For the welfare of the worlds, you are the one who nourishes
beings. O Maheshvara! O immensely fortunate one! O witness of good and
bad deeds! O lord of devas! We act in accordance with your words. Please
make us flourish. You have thousands of crores of forms. You have
hundreds of crores of forms. O lord of devas! We are incapable of reaching
your limits. We prostrate ourselves before you.’ All the devas, Vishnu and
the others, presented themselves before the lord and praised him in this
way. Placing Skanda at their head, they repeatedly prostrated themselves
before him. Sarveshvara Shiva, the one who rules himself, heard the praise
uttered by devas. He was greatly pleased. Full of compassion, he smiled.
Pleased in his mind, he spoke to Vishnu and the other excellent gods.
Paramesha Shankara is a friend to the distressed. He is the destination of the
virtuous. Shiva said, ‘O Hari! O Vidhatri! O devas! Listen lovingly to my
words. I save the virtuous in every possible way. I am an ocean of
compassion and will save the devas. I slay the wicked. I am the lord of the
three worlds. I am Shankara. I am affectionate towards my devotees. I am
the creator, preserver and destroyer of everything. But I am without
transformations. O excellent devas! Whenever you face miseries, you
should worship me, and you will obtain happiness.’ Spoken to in this way,
Vishnu and the other devas and lords among sages were filled with joy.
They prostrated themselves before Shiva, Shivaa and Kumara. O sage!
Delighted, they returned to their own respective residences, chanting about
the charming fame of Shiva, Shivaa and Shankara’s son. Along with
Shivaa, the ganas and Kumara, Parameshvara Shiva happily resided on that
mountain, full of joy. O sage! I have thus told you everything about
Kumara’s conduct. This is divine and brings delight to Shiva’s devotees.
What else do you wish to hear?”’
OceanofPDF.com
Chapter 163-3.4(13) (Ganesha’s Origin)
Suta said, ‘Hearing the wonderful and extraordinary account of Taraka,
Narada was extremely happy. Delighted, he questioned Vidhatri.’
‘Narada said, “O lord of devas! O lord of subjects! O reservoir of jnana
about Shiva! I have heard about Kartika’s account, and it is superior to
amrita. Now I wish to hear about Ganesha’s excellent account. His birth
and conduct are divine. Amongst all things that are auspicious, it is the most
auspicious.”’
Suta continued, ‘Hearing the words of Narada, the great sage, Brahma
was pleased in his mind. He remembered Shiva and replied.’
‘Brahma replied, “Because of differences in kalpas, the story of
Ganesha’s birth is spoken about in different ways.155 He was born from the
lord. Shani took a look at him, and his head got severed.156 Thereafter, he
got an elephant’s head. I will now speak about Ganesha’s origin during the
kalpa known as Shveta.157 In this instance, driven by compassion, Shiva
severed his head. O sage! This does not mean that one should harbour
doubts about Shankara being the cause of prosperity. He is the lord of
everything. Shambhu is both nirguna and saguna. In his pastimes, he
creates and preserves the entire universe. O best among sages! He also
destroys it. Listen lovingly. After the marriage, Shiva went to Kailasa. After
some time had passed, Ganapati was born.158 On one occasion, Parvati’s
friends, Jaya and Vijaya, got together and made a serious suggestion. ‘All
Rudra’s ganas, Nandi and Bhringi as the foremost, are devoted to carrying
out Shiva’s commands, despite the fact that they belong to us too. The
pramathas are numerous, but they do not belong to us. All of them stand at
the doors, intent on carrying out Shankara’s commands. Even though they
should be our own too, their inclinations towards us are not the same. O
unblemished one! You should create one who is only meant for us.’ Devi
Parvati was addressed by her friends in these beautiful words. Considering
these to be beneficial words, she decided to act accordingly.”’
‘“On one occasion, when Parvati was cleaning herself, Sadashiva
rebuked Nandi and entered the house.159 On seeing Shankara arrive at the
wrong time, Jagadambika160 got up from her bath. The beautiful lady was
ashamed. As a result of this incident, Devi enthusiastically thought that
those words were beneficial and would bring happiness. Parvati Shivaa is
the supreme form of maya. She is Parameshvari.161 At that time, in her
mind, she thought the following. ‘I must have a servant who will be
auspicious and successful in carrying out his tasks. He must not deviate the
least bit from my instructions.’ Thinking in this way, Devi used the dirt
from her body to create a being. He possessed all the auspicious signs.
There was no blemish in any of his limbs. All his limbs were handsome. He
was large and possessed every kind of excellent radiance. He possessed
immense strength and valour. She gave him many kinds of garments and
ornaments and pronounced many excellent benedictions over him. She told
the being, ‘You are my son. You are mine. There is no one else I can call
my own.’ Thus addressed, he bowed down and spoke to Shivaa. Ganesha
asked, ‘What task must I accomplish now? I must act in accordance with
your instructions.’ Addressed in this way, Shivaa replied to her son. Shivaa
said, ‘O son! Listen to my words. From now on, you will be my doorkeeper.
You are my son. You are mine. There is no one else who is my own. O son!
Without my permission, no one should be allowed to enter inside the house.
O son! As a result of obstinacy, no one should do that. I have told you the
truth.’ O sage! Having said this, she gave him an exceedingly firm staff.
Seeing his handsome form, she was filled with joy. Showing her
compassion towards her son, full of great joy, she embraced him and kissed
his face. She established Ganadhipa at her door, with the staff in his hand. O
son! The gana, Devi’s son, stood at the gate. The immensely valiant one
stood with the staff in his hand, wishing to ensure Parvati’s welfare. Shivaa
established Ganesha, her own son, at the door. Along with her friends, she
went off to have a bath. At this time, Shiva arrived at the door. O tiger
among sages! He was accomplished in many kinds of pastimes and was
curious. Not knowing that this was Shiva Isha, Ganadhipa told him, ‘O
divinity! Without my mother’s command, you cannot enter now. My mother
is having a bath. Where are you trying to go now?’ Saying this, he picked
up the staff, so as to prevent him. Seeing this, Shiva said, ‘Who is this
foolish-minded one who is trying to prevent me? O one with wicked
intelligence! You do not know me. I am Shiva and no one else.’ At this,
Maheshvara was beaten by Ganesha with the staff. The one who engages in
many kinds of pastimes was enraged and replied to his son. Shiva said,
‘You are foolish. You do not know that I am Shiva, Girija’s husband. O
child! I am going to my own house. Why are you restraining me?’ O
brahmana! Saying this, when Mahesha sought to enter, the leader of ganas
became angry and beat him again with the staff. At this, Shiva was enraged
and instructed his own ganas. ‘Who is this and what is he doing here? O
ganas! Go and look.’ After saying this, Shiva remained outside the house,
angry. The lord engages in many kinds of pastimes and was engaged in
following the customary practices of the world.”’
OceanofPDF.com
Chapter 164-3.4(14) (Quarrel with the Ganas)
‘Brahma said, “The ganas were filled with rage. Following Shiva’s
instructions, they went. They asked Girija’s son, who was acting as a
doorkeeper then. Shiva’s ganas asked, ‘Who are you? Where have you
come from? What do you wish to do? If you wish to remain alive, go far
away from here now.’ Hearing these words, Girija’s son, the doorkeeper,
had no fear. With the staff in his hand, he replied. Ganesha said, ‘Where
have you come from? You are ugly. Go far away. Why are you standing
here, opposing me?’ Hearing these words, all Shiva’s extremely valiant
ganas laughed and spoke to each other. When they had finished laughing
and speaking to each other, with anger in their minds, Shiva’s attendants
replied to Ganesha, the doorkeeper. Shiva’s ganas said, ‘Listen. We are
Shiva’s excellent ganas and doorkeepers. Following our lord Shankara’s
command, we have come here to counter you. Since we think of you as a
gana, you should not be killed. Otherwise, we would have killed you. You
should yourself go far away. Why do you wish for death?’ Despite being
told this, Ganesha, Girija’s son, had no fear. He did not leave the gate and
censured Shiva’s ganas. All Shiva’s ganas heard what he had said. Having
heard, they went to Shiva and told him what had happened and what he had
said. Maheshvara was engaged in the ordinary pastimes of beings of the
world. O sage! He spoke, reprimanding his own ganas. Maheshvara said,
‘Why has he acted in this way? Why has he spoken like an enemy? What is
this evil-minded person doing? He certainly desires his own death. Throw
this new doorkeeper far away. Why are you standing here, like eunuchs?
Why have you told me what happened?’ Their master, Shambhu, was
engaged in his wonderful pastimes. Hearing what he had said, they returned
again and spoke to the doorkeeper. Shiva’s ganas said, ‘O doorkeeper! Why
are you standing here? Why have you been stationed here? If you ignore us,
how can you wish to remain alive? All of us are established as doorkeepers.
What are you saying? A jackal has seized a lion’s seat162 and desires to be
well. O foolish one! You will roar only as long as you have not experienced
the valour of the ganas. When you experience it, you will fall down.’
Addressed in this way, he became extremely angry. He seized the ganas
with his hands and struck them, even as they were abusing him. Shivaa’s
son, Ganeshvara,163 was without any fear. He spoke to Shankara’s
immensely valiant ganas and rebuked them. Shivaa’s son said, ‘Go. Go far
away. Otherwise, I will show you my own fierce valour. Leave this place.
Otherwise, you will be laughed at.’ Hearing the words spoken by Girija’s
son, Shankara’s ganas spoke to each other. Shiva’s ganas said, ‘What
should be done? Where should we go? What should we do? We have
followed the boundaries drawn by respect. Otherwise, he wouldn’t have
spoken to us in this way.’ Shiva was standing at a distance of one krosha
away from Kailasa.164 Shambhu’s ganas went and told him this. Shiva,
fierce in his intelligence, laughed. Parameshvara, the wielder of the trident,
spoke to his own ganas, who prided themselves on being brave. Shiva said,
‘O ganas! You are thought of as eunuchs. You are not brave, though you
pride yourselves on being brave. You are not worthy of standing before me
and speaking. If you only rebuke him, he will again speak in a similar way.
If any one of you possesses any powers, go and strike him. What is the need
to speak a lot? He should be driven far away from here.’ O lord among
sages! Rebuked in this way by the divinity, Mahesha, all the excellent
ganas returned and spoke to him. Shiva’s ganas said, ‘O child! Why are
you speaking as if you are strong? If you do not desire to die, go far away
from here.’ Hearing the determined words of those who followed Shiva’s
commands, Shiva’s son miserably wondered, ‘What will I do?’”’
‘“At this time, Devi heard the quarrel at the gate. She asked her friend to
go and see. The friend went there and understood what was going on, even
though she witnessed it only for an instant. O sage! She went to Shivaa’s
presence and told her everything that had happened. In front of Girija, the
friend reported everything. The friend said, ‘O Maheshvari! The one who is
our gana is stationed at the door. Shankara’s brave ganas are rebuking him
determinedly. When you are not free, how can Shiva and all his ganas
stubbornly enter your house? This is not good for you. This one has acted
well. He has not permitted anyone to enter, despite being subjected to grief,
rebuke and other things. In addition, they are arguing with each other. Since
they are arguing, they cannot be allowed to enter easily. O loved one! Since
they are arguing, let them defeat him. All of them should be allowed to
enter only after they are victorious, not otherwise. When this one is
rebuked, it is like all of us being rebuked. O Devi! O fortunate one!
Therefore, you should not give up your excellent pride. O Sati! Shiva
always treats you like a monkey.165 What will he do now? What will he do
with his ahamkara?166 He has to be favourably inclined towards us.’ Since
Sati was obedient to Shiva’s wishes, she stood there for a while. Thereafter,
full of pride, Parvati spoke in rage. Shivaa said, ‘He did not wait for some
time. Why was he so stubborn? What should be done now? Will I behave
humbly? What is going to happen, is bound to happen. There is no way it
can be countered.’ Having spoken to her friend in this way, she lovingly
sent her again. She went there and told Ganesha, Girija’s son, what he had
been affectionately told. The friend said, ‘O fortunate one! You have acted
properly. They should not enter forcibly. In front of you, who are these
ganas? Can they defeat someone like you? Whether it is something that
should be done, or whether it is something that should be done, you should
carry out your duty. If you are defeated, there will certainly be no reason for
enmity.’ Hearing his mother’s words, Ganeshvara was filled with great joy.
There was a great enhancement in his strength. He armoured his flanks, tied
a headdress and slapped his thighs and calves. Without any fear, he happily
addressed all those ganas. Ganesha said, ‘I am Girija’s son, and you are
Shiva’s ganas. Both sides have obtained equality. Therefore, carry out your
duty. You are doorkeepers. Why should I not be a doorkeeper? You are
standing here. I am also certainly standing here. Therefore, it is your duty to
carry out Shiva’s command. Now, it is my duty to carry out Shivaa’s
command. O brave ones! I have decided that I must truly carry out the task
assigned to me. Therefore, all of you ganas should attentively listen to my
words. Whether rashly, or humbly, you will not enter this house again.’
Addressed by Ganesha in this way, all the ganas were ashamed. They went
to Shiva’s presence, prostrated themselves in front of him and stood there.
Standing there, they told him everything about this extraordinary account.
They clasped their hands, lowered their shoulders and stood in front of him,
praising him. Shankara heard everything that his own ganas reported.
Following the customary practices of the world, he addressed them in the
following words. Shankara said, ‘O all you ganas! Listen. It may not be
proper to have a fight. All of you are mine and he is Gouri’s gana.
However, if I act in humility, it may be said that Shambhu is always
subservient to his wife. O ganas! In that case, I will be reprimanded in this
world and obtain ill fame. The policy of countering an act with another is
superior. But that gana is a child and alone. What valour will he show? O
ganas! In this world, you are known as those who are skilled in fighting.
How can those on my side give up a fight and be regarded as inferior? How
can a wife act with force, especially in front of her husband? Girija must
certainly reap the fruits of what she has done. O all you brave ones!
Therefore, listen affectionately to my words. Whatever happens, in every
possible way, this battle must be fought.’ O brahmana! Shankara is
accomplished in many kinds of pastimes. O best among sages! Saying this,
he exhibited the ways of the world and stopped.”’
OceanofPDF.com
Chapter 165-3.4(15) (Description of Ganesha’s
Battle)
‘Brahma said, “When the lord addressed them in this way, they became
extremely firm in their determination. They armoured themselves and went
to Shiva’s house. Ganesha also saw that the excellent ganas were arriving,
advancing for the fight. He stood there and spoke to them. Ganesha said, ‘O
ganas! All of you obey Shiva’s commands. Come. I am alone and a child,
but I will carry out Shivaa’s command. Let Devi Parvati behold her son’s
strength. Let Shiva also behold the strength of his own ganas. The fight
between those on Bhavani’s side and those on Shiva’s side will be between
a child and those who are strong. All of you have fought earlier and are
skilled in fighting. I am a child. I have not fought earlier, but I shall do so
now. If you are shamed, that will reflect on both Girija and Shiva. That is
also the case if I suffer the reverse. If I am shamed, that will reflect on both
Girija and Shiva. O lords among ganas! Knowing this, it is our duty to
fight. You will look towards your master, and I will look towards my
mother. What kind of a battle will it be? Whatever is destined to happen, is
certain to happen. No one in the three worlds is capable of countering that.’
When they were rebuked in this way, they held many kinds of weapons and
rushed forward. Their hands were decorated with staffs. They gnashed their
teeth and roared repeatedly. ‘Behold. Look.’ Saying this, the ganas
advanced.”’
‘“Nandi arrived first. He caught hold of one leg and tugged at it. Bhringi
arrived next and caught hold of another one of Ganesha’s legs. Before they
could pull at his legs, Ganesha struck those two with his hands and got his
own legs free. Devi’s brave son then seized a large club. Ganapati stood at
the gate and uprooted all of them with this. Some had their hands shattered.
Others got it on their backs. The heads of some were shattered and the
foreheads of others. Some got it on their knees, others on their shoulders.
All those who were in front were struck on their chests. Some fell down on
the ground. Others fled in different directions. Some had their legs mangled.
Others fled to Sharva’s presence. Among them, there was no one who faced
him from the front in the battle. It was like deer fleeing in the ten directions
when they see a lion. In that way, thousands of ganas ran away. Having
defeated them, he stood at the gate again. He was terrible to behold, like
Kala at the end of a kalpa. That is the way he appeared to everyone, like
one who would bring about dissolution. At that time, urged by Narada, all
the devas arrived, Rama’s lord and the lords among the gods. Desiring
Shiva’s welfare, all of them spoke to him. They stood in front of Shiva,
bowed down and told him, ‘O lord! Command us. You are the supreme
brahman. You are Sarvesha. All of us are your servants. Parameshvara is
always the creator, preserver and destroyer. You are nirguna. But in your
own pastimes, you assume the forms of sattva, rajas and tamas. O lord!
Please tell us, what is this pastime that you have devised now?’ O best
among sages! Maheshvara heard their words and saw that the ganas had
been routed. He told them everything.”’
‘“O supreme among sages! After this, Sarveshvara Shankara laughed.
Girija’s lord spoke to Brahma. Shiva said, ‘O Brahma! Listen. A solitary
child is standing at my gate. He is immensely strong and has a staff in his
hand. He is preventing anyone from entering the house. He strikes
exceedingly well and has driven away my attendants. He has used his
strength to defeat all my ganas. O Brahma! You should go there and seek to
pacify this extremely strong one. O Brahma! O Vidhatri! You should do
everything to chastise him.’ I was deluded by lack of jnana. O son! Hearing
the lord’s words and not understanding, I went near him, along with all the
excellent rishis. Seeing that I was advancing, the immensely strong
Ganesha became full of anger. He approached and pulled at my beard. ‘O
divinity! Forgive me. Please pardon me. I have not come here to fight. I am
a brahmana. Please show me your favours. I have come to establish peace,
not to harm you.’ O brahmana! Ganesha was extremely valiant. Though a
child, his valour was unlike that of a child. While I was saying this, he
seized a club. Seeing that the immensely strong Ganesha had seized a club,
I started to quickly run away. Others were struck by the club and exclaimed,
‘Go. Leave.’ Some fell down themselves. Others were brought down by
him. Some instantly fled to Shiva’s presence and told Shiva in detail what
had happened. He saw them in that state and heard what had happened.
Hara is accomplished in pastimes, and he was filled with infinite rage. He
instructed Indra and other devas, ganas, the one with six faces167 being the
foremost, and all the bhutas, pretas and pishachas. All of them raised the
appropriate weapons and approached from all the directions. Following
Shiva’s command, they wished to kill Ganesha. Each one approached and
with force, released the specific weapon towards Ganesha. There were great
sounds of lamentation in the three worlds, among mobile and immobile
objects. All the people in the three worlds were filled with great anxiety.
‘Brahma’s lifespan is not yet over, but the universe is being destroyed at the
wrong time. This is certainly because it is subject to Shiva’s wishes.’ All of
them arrived there, including the one with the six faces. However, the
weapons of all the devas were rendered futile and they were filled with
great wonder.”’
‘“At that time, Devi Jagadamba, who awakens understanding, got to
know everything and was filled with infinite rage. O lord among sages!
Devi created two Shaktis168 there. She created them so that they might help
her own gana. O great sage! One of them assumed a terrible form and stood
there. She resembled a dark mountain, and she opened her mouth, which
was like a cave. The other one assumed the form of lightning and possessed
many arms. She was a terrible Mahadevi,169 who ensured chastisement for
the wicked. The gods and ganas hurled many weapons. She quickly caught
them in her mouth and hurled them back at them. None of the weapons of
the devas could be seen anywhere around the club. In this way, those two
performed this extremely wonderful deed. A solitary child agitated that
impassable army, just as in ancient times, the supreme mountain had
agitated the ocean.170 Alone, he struck Shakra and the other immortals.
Shankara’s ganas became anxious. All of them sighed repeatedly and
gathered together. Suffering from those blows, they spoke to each other.
The devas and ganas said, ‘What should be done? Where should we go?
The ten directions cannot be discerned. Both on the left and on the right, he
is whirling the club around.’ At that time, the best among apsaras arrived
there, with flowers and sandalwood paste in their hands. You and all the
rishis also arrived, extremely eager to witness the fight. O supreme among
sages! All of them arrived to witness the fight. All the routes in the
firmament were filled by them. Witnessing the clash, they were filled with
great wonder. None of them had witnessed such an excellent battle before.
The earth, with all its oceans, trembled. Because of the battle, mountains
fell down. All the planets and nakshatras were agitated and the firmament
was whirled around. All the devas and all the ganas fled. The valiant one
with the six faces was the only one who did not run away and remained
there. The immensely brave one remained in front and tried to restrain
everyone. The two Shaktis repulsed everyone in the battle. All the weapons
hurled by the immortals and the ganas were countered. All those who
remained went to Shiva’s presence. All the devas and all the ganas fled. All
of them assembled and repeatedly bowed down before Shiva. They quickly
uttered the following words. ‘O lord! Who is this supreme gana? We have
heard of many battles fought earlier and there are many being fought now.
But we have never heard of, or seen, anything like this. O divinity! Let us
reflect on this a little. Otherwise, no victory is possible. O lord! There is no
doubt that you are the one who protects the entire universe.’ Hearing these
words, Rudra was filled with great rage. Angered, he went there, along with
his own ganas. The large army of devas, along with Vishnu wielding the
chakra, followed Shiva with great enthusiasm. Meanwhile, you, Narada,
devotedly prostrated yourself before Maheshvara. Joining your hands in
salutation, you spoke to the lord of devas. Narada said, ‘O lord of devas! O
Mahadeva! O lord! Listen to my words. You alone are the lord who goes
everywhere. You engage in many kinds of pastimes. You have indulged in
this great pastime, whereby the pride of the ganas has been destroyed. O
Shankara! Bestowing great strength on him, you have destroyed the pride of
devas. O protector! You have shown the world your own wonderful
strength. O Shambhu! You rule yourself. You have destroyed everyone’s
pride. O Isha! O one who is affectionate towards devotees! Please do not
indulge in pastimes anymore. Please let your own ganas and the noble gods
regain their great respect. O one who bestows the state of the brahman!
Please do not let him play any longer. Kill him.’ O Narada! After saying
this, you vanished from the spot.”’
OceanofPDF.com
Chapter 166-3.4(16) (Severing of Ganesha’s Head)
‘Brahma said, “Mahesha shows favours towards his devotees. O Narada!
Hearing the words you spoke, he wished to fight with the child. He
summoned Vishnu and consulted him. With a great army and the immortals,
the three-eyed divinity faced him. Remembering Shiva’s lotus feet, devas
fought along with him. Since Shiva cast a favourable glance towards them,
they were filled with great strength and great enthusiasm. Hari, extremely
brave and valiant, fought along with him. The brave and devoted one was
Shiva’s form and he used great and divine weapons to fight. Using the staff,
Ganadhipa struck the bulls among immortals. The Shaktis had bestowed
great strength on the valiant one and he fought violently against Hari. O
sage! As a result of his strength, all the immortals and ganas were
embarrassed. Struck by him with the staff, Vishnu retreated from the battle.
O sage! With the soldiers, Shiva fought with him for a long time. Seeing
how terrible he was, he was filled with great wonder. ‘He has to be killed
through deceit. He cannot be killed through any other means.’ Resolving in
this way, he remained in the midst of the soldiers. The divinity Shiva is
nirguna. But he had assumed a form with gunas. Seeing this, Vishnu and all
the other devas returned to the battle. So did Mahesha’s ganas, who were
filled with great delight. All of them happily got together and were full of
enthusiasm. Shakti’s brave son traversed the path followed by heroes. He
first worshipped171 Vishnu, who bestows every kind of happiness, with his
staff. ‘O lord! I will delude him. He can then be killed by you.172 He is full
of tamas and impossible to assail. He cannot be killed otherwise.’ Vishnu is
accomplished in creating delusion. Having made up his mind thus, he
consulted with Shambhu. Obtaining Shiva’s permission, he acted in that
way. O sage! Seeing Hari in such a state, the two Shaktis handed over their
strength to Ganesha and disappeared. When the two Shaktis vanished,
Ganesha became stronger. He hurled his club at Vishnu, who was himself
stationed there. He173 remembered Shiva Mahesha, his lord, who is
affectionate towards his devotees. In this way, he somehow made efforts to
dodge the progress of the weapon. Shankara saw the solitary one’s face and
arrived there. Enraged and desiring to fight, he seized his own trident.
Shivaa’s brave and extremely strong son saw Shambhu Maheshvara
advancing to kill him, with the trident in his hand. Remembering his
mother’s lotus feet, he struck him in the hand with a spear. The immensely
valiant Ganesha’s strength had increased because of Shivaa and the two
Shaktis. The trident fell down from the hand of Shiva, the paramatman.
Seeing this, the one who bestows prosperity, seized his Pinaka bow.
Ganeshvara used his club to make it fall down on the ground. Five of his174
hands were struck, and he seized the trident with five other hands. ‘I have
indeed suffered a great misery now. What will happen to the ganas?’
Following the norms of the world, he spoke in this way.”’
‘“Meanwhile, using the club, the brave Ganeshvara struck the devas and
the ganas. Because of what had been given by the Shaktis, he was strong.
Struck by the club, the devas and the ganas fled in the ten directions. In the
battle, no one was capable of standing up to his blows. Looking at Ganesha,
Vishnu said, ‘He is blessed. He is immensely strong and immensely valiant.
He is immensely brave and loves to fight. I have seen many devas and
many danavas, daityas, yakshas, gandharvas and rakshasas. None of them
is equal to this leader of ganas. He possesses all the energy, beauty, prowess
and qualities in the three worlds.’ As Vishnu was saying this, Shakti’s son,
Ganeshvara, whirled the club around and hurled it towards him.
Remembering Shiva’s lotus feet, Hari seized his chakra. The chakra swiftly
shattered the club into fragments. Ganesha hurled the fragmented club
towards Hari. The bird Garuda seized this and rendered it unsuccessful. In
this way, for a long time, the immensely valiant Vishnu and Ganesha fought
against each other. Shakti’s supremely brave son remembered Shiva.175 The
powerful one again picked up his unmatched staff and struck Vishnu with
this. Unable to withstand the blow, he fell down on the ground. However, he
got up quickly and fought with Shivaa’s son again. At this time, the wielder
of the trident arrived there. Having arrived, he used the trident to sever his
head. O Narada! The head of the leader of the ganas was severed in this
way. The army of ganas and the army of devas stood immobile. O Narada!
You went to Devi and told her everything. ‘O proud one! Listen. Do not
cast aside your pride now.’ O Narada! You love to create dissension. Saying
this, you vanished from the spot. Though you are not subject to deviations,
you are a sage who always follows what is in Shambhu’s mind.”’
OceanofPDF.com
Chapter 167-3.4(17) (Ganesha Gets His Life Back)
‘Narada said, “O Brahma! O immensely wise one! Please tell me
everything that happened. When she heard this, what did Mahadevi do? I
wish to hear the truth about this.”’
‘Brahma replied, “O tiger among sages! Listen. I will certainly tell you
now about what Jagadamba did and what happened thereafter. The ganas
played on mridangas and patahas. When the leader of ganas was killed,
they organized great festivities. Having severed his head, Shiva grieved. O
lord among sages! Devi Girija was filled with rage. ‘What will I do? Where
will I go? Alas! A great misery has befallen me. How will I dispel my
sorrow? I am extremely miserable now. My son has now been killed by all
the devas and ganas. I will destroy all of them and bring about dissolution.’
Lamenting in this way and enraged, the Maheshvari of all the worlds
instantly created hundreds and thousands of Shaktis. Created in this way,
they prostrated themselves before Jagadamba Shivaa. Blazing, they said, ‘O
mother! Please command us.’ Hearing this, Prakriti, Shambhu’s Shakti, was
overwhelmed with rage. O lord among sages! Mahamaya176 replied to all of
them. Devi said, ‘O Shaktis! O Devis! Following my command, your task is
to create pralaya.177 There is no need to think about this. O friends! Use
your force to devour devas, rishis, yakshas and rakshasas, irrespective of
whether they belong to our side or the other side.’ Hearing her words, all
the Shaktis were filled with rage. They got ready to destroy the devas and
others. Just as a fire consumes grass, the Shaktis prepared to destroy
everyone—leaders of ganas, Vishnu, Brahma, Shankara, Indra, the king of
the yakshas,178 Skanda, Surya and everyone else. All of them were
incessantly destroyed, wherever they happened to be. The Shaktis were
everywhere—Karali, Kubjaka, Khanja and Lambashirsha.179 There were
many such. They seized devas with their hands and flung them into their
mouths. Hara, Brahma, Hari, Indra and all the other devas, ganas and rishis
saw this. ‘What will Devi do now? The destruction is occurring at the
wrong time.’ In this way, they were filled with doubt and lost hopes of
remaining alive. All of them got together and wondered about what should
be done. They reflected in this way and quickly spoke to each other. ‘We
will be safe only when Devi Girija is pleased, not otherwise, even if we
make one crore attempts.’ Following the usual practices of the world, Shiva
was also miserable, though he is the one who is accomplished in many
kinds of pastimes and deludes everyone. The hips of all the devas were
broken. When Shivaa herself was enraged, no one was interested in
standing before her. O sage! No one was capable of standing before Girija
—those on her side, those on the side of others, devas, danavas, ganas,
guardians of the worlds, yakshas, kinnaras, Vishnu, Brahma, even the lord
Shankara. Her blazing energy consumed everything, in every direction.
Seeing this, all of them were terrified, and maintained their distance from
her.”’
‘“O sage! At this time, Narada, divine in insight, arrived there, to ensure
the happiness of devas and ganas. He prostrated himself before me,
Brahma, Bhava Shankara and Vishnu and said, ‘We should collectively
think about what needs to be done.’ All the devas consulted with you, the
great-souled one. They asked you, ‘How can our grief be pacified?’ You
replied, ‘As long as Devi Girija does not show her compassion, there can be
no happiness. There is no need to think about this.’ With you, the rishis
went to Shivaa’s presence. All of them sought to placate her and pacify
Shivaa’s rage. They repeatedly prostrated themselves and praised her with
many hymns. Urged by devas and ganas, all of them sought to cheerfully
placate her. The divine rishis said, ‘O Jagadamba! I prostrate myself before
you. O Shivaa! I prostrate myself before you. O Chandika! I prostrate
myself before you. O Kalyani!180 I prostrate myself before you. You alone
are the primordial Shakti. You are always the cause behind creation. You
alone are the one who protects. Indeed, you are the Shakti who brings about
dissolution. O Deveshi! Be pleased. Please bring about peace. I prostrate
myself before you. O Devi! As a result of your rage, the three worlds are
suffering.’ Devi was thus supremely praised by you and the rishis. Shivaa
cast an angry glance towards them and did not say anything in reply. All the
rishis prostrated themselves before her lotus feet. Cupping their hands in
salutation, devotedly and slowly, they spoke to Shivaa again. The rishis
said, ‘O Devi! You should forgive. A destruction is imminent. O Ambika!181
Look. Your husband is standing there. See. Who are we, Vishnu, Brahma
and the other devas? We are your subjects. We are standing before you,
hands cupped in salutation. O Parameshvari! You should pardon all our
crimes. All of us are distressed. O Shivaa! Please ensure our peace now.’
Extremely miserable and agitated, all the rishis said this. Cupping their
hands in salutation, they stood before Chandika.”’
‘“Hearing their words, Chandika was pleased. Her mind deluged with
compassion, she replied to the rishis. Devi said, ‘There will be no
destruction if my son comes back to life. He must be revered in your midst.
If you arrange it so that he becomes the controller of everything, there will
be peace in the worlds. There will be no happiness otherwise.’ Hearing
what she said, you and all the rishis went to the devas and told them
everything that had transpired. Hearing this, all of them reported it to
Shankara. Distressed, Shakra and the other gods joined their hands in
salutation and bent down. Shiva heard what the gods had said and replied,
‘It is necessary to ensure the welfare of all the worlds. Proceed in the
northern direction. Bring the head of the first being you meet and fix it to
this body.’ Following Shiva’s commands, all of them did exactly that. They
brought the headless torso and washed it in the proper way. Having
worshipped it, they proceeded in a northern direction. They first met an
elephant with a single tusk. Determinedly, they brought this and fixed it. All
the devas prostrated themselves before Shiva, Vishnu and Vidhatri and
spoke the following words. ‘We have done what you asked us to. One
should next finish whatever else remains to be done.’ The attendants were
radiant. The gods were happy. Having spoken, they waited to hear what
Shiva had to say. Brahma, Vishnu and the gods prostrated themselves
before the divinity Isha Shiva, their lord, devoid of gunas. ‘O great-souled
one! All of us have been born from your energy. With the chanting of
mantras from the Vedas, let that energy enter into him.’ They chanted the
mantras. Also chanting the mantras over some excellent water, all of them
remembered Shiva and sprinkled the water over the body. As soon as he
was touched by the water, as a result of Shiva’s will, the child quickly got
up, as if he had been asleep. He was extremely fortunate and handsome. His
face was red, with the head of an elephant. He was extremely radiant and
had a pleasant face. His form was enchanting. O lord among sages! Seeing
that the child, Shiva’s son, was alive again, everyone present there was
delighted. Their miseries were gone. Full of delight, all of them showed him
to Devi. Seeing that her son was alive, Devi became very happy.”
OceanofPDF.com
Chapter 168-3.4(18) (Ganesha Obtains the Title of
Ganadhipa)
‘Narada said, “O lord of subjects! Seeing that Girija’s son was alive,
Devi was happy. What happened after that? Out of compassion, please tell
me that now.”’
‘Brahma replied, “O lord among sages! Seeing that Girija’s son was
alive, Devi was happy. Listen to what occurred thereafter. I will now tell
you about those great festivities. O sage! Shivaa’s son came back to life. He
was without agitation, and he was not malformed. The devas performed
Gajanana’s182 abhisheka as the lord of ganas. Beholding her son, Devi
Shivaa was filled with joy. Delighted, she clasped the child with both her
hands and embraced him. Full of joy, Ambika happily gave her own son,
Ganesha, many kinds of garments and diverse types of ornaments. Devi
honoured him by bestowing many kinds of siddhis on him. She touched him
with a hand that removes every kind of distress. Having honoured her son,
Devi Shankari183 kissed his face. She granted him boons and cheerfully said,
‘Since birth, you have faced miseries. From now on, you will be blessed
and become successful in everything. From now on, you will be worshipped
before all the other immortals. You will never suffer from any unhappiness.
Sindura184 can be seen on your face now. Therefore, men will always
worship you with sindura. If a person follows the norms and worships you
with flowers, sandalwood, auspicious fragrances, excellent naivedya,185
proper nirajana, betel leaves, donations, circumambulation and proper
namaskara,186 there is no doubt that he will be successful in all his
objectives. There is no doubt that many kinds of impediments will be
destroyed for him.’ Devi Maheshvari spoke to her own son in this way. She
honoured him again with many kinds of objects. O brahmana! Through
Girija’s compassion, at that every instant, all became well with devas, and
especially with the ganas. At that time, Vasava and the other devas happily
and devotedly praised Shiva. They placated him and brought him before
Shivaa. After bringing Girisha, for the welfare of the three worlds, they
placed the child on Maheshani’s lap. Shiva also placed his lotus hand on his
head and told the devas, ‘This is another of my sons.’ Ganesha got up and
prostrated himself before Shiva. He also prostrated himself before Parvati,
me and Vishnu. Standing before Narada and all the other rishis, he said,
‘My crime should be pardoned. Such pride only characterizes humans.’ The
three divinities, I, Shankara and Vishnu, spoke simultaneously. Happily, we
bestowed excellent boons on him. ‘O best among gods! Just as the three
worlds worship us, Gananatha187 will be worshipped by everyone. We have
originated from Prakriti. He too has been born from Prakriti and should be
worshipped. Ganesha will remove impediments and bestow all the fruits
that are desired. Men will worship him first and worship us subsequently. If
he is not worshipped, all of us will remain without worship. O devas! If
others are worshipped without he being worshipped, the fruits will be
destroyed. There is no need to reflect on this.’ After saying this, we
lovingly gave Ganesha many articles. Shiva honoured him first. Vishnu
honoured him after that. I, Brahma, honoured him. Parvati honoured him.
Full of great joy, all the devas and ganas worshipped him. To satisfy Shiva,
everyone got together, Brahma, Vishnu, Hara and the others, and declared
that Ganesha would control everyone.”’
‘“With a pleased mind, Shiva, who always brings happiness to the
worlds, bestowed many boons on him. Shiva said, ‘O son of the daughter of
the Indra among mountains! There is no doubt that I am pleased. When I
am pleased with you, the universe is pleased with you, and no one will
oppose you. Despite being a child, you exhibited great valour. You are
energetic and you are Shakti’s son. Therefore, you will always be happy.
Your name will be Vighnahantri188 and you will be the best. From now on,
you will be the leader of all my ganas and will be worshipped.’ Saying this,
Shankara laid down many kinds of norms for such worship. Praising him,
he immediately pronounced many benedictions over him. The devas and
ganas sang and danced and played on musical instruments. Rejoicing, they
made many apsaras do this too. Pleased, the great-souled Shambhu Shiva
bestowed another boon on Gananatha. ‘O Ganeshvara! You have been born
on chaturthi in krishna paksha in the month of Bhadra, at the auspicious
time when the moon rises.189 Your form manifested itself from Girija’s
excellent mind at the time of the first yama.190 Therefore, your excellent
vow will cheerfully be observed when that day commences, on that specific
tithi. If that vow is specifically observed, that will be excellent and will
ensure every kind of success. That vow must again be observed on the
chaturthi that comes at the end of the year.191 That is my command and
yours. If a person desires unmatched happiness in this world, he must
follow the norms and devotedly worship you in many kinds of ways on
chaturthi. On the beautiful chaturthi in the month of Margashirsha,192 one
must bathe in the morning and entrust the task of observing the vow to
brahmanas. Worship will be carried out with durva grass, and the rules of
fasting must be observed. When it is the first prahara193 of the night, a man
must bathe and worship. Using metal, coral, white arka194 flowers or clay,
an image must be constructed. A man must instate it and controlling
himself, worship this, using many kinds of fragrances, divine sandalwood
paste and flowers. The durva that is used must be one vitasti long.195 The
blades must not be broken and must be without roots. One hundred and one
such blades will be used. The instated image must be worshipped with
twenty-one blades. The leader of ganas will be worshipped with incense,
lamps and different kinds of naivedya. After worshipping with betel-leaves
and other articles of arghya,196 one must prostrate oneself and praise. The
young moon must be worshipped next. After this, the devotee must worship
brahmanas and cheerfully feed them sweetmeats. What he himself eats
must not be sweet and must not have salt. After this, controlling himself in
every possible way, he must perform visarjana.197 He must then remember
Ganesha. This is the way the auspicious vow is completed. A man must
observe the vow for the duration of a year. For the sake of completing the
vow, he will then perform the concluding rites. Following my command,
twelve brahmanas must be fed. A pot must be placed, and your image
worshipped. Following the norms of the Vedas, a lotus with eight petals will
be drawn on the ground. Without any deceit, those who possess wealth must
offer oblations there. In front of the image, following the norms, two
women and two young brahmanas198 must be affectionately worshipped and
fed. One should stay awake during the night and worship again in the
morning. Visarjana will be performed, with a desire for return.199
Benedictions and pronouncements of peace should be accepted from a
child. To complete the vow, a handful of flowers will be offered. After
completing namaskara, the other tasks will be carried out. If a person
observes the vow in this way, he obtains the desired fruits. O Ganesha!
According to capacity, if a person constantly worships you with devotion,
he obtains all the fruits that he desires. Ganeshvara must be worshipped
with sindura, sandalwood paste, paddy, ketaki flowers200 and many kinds of
upachara.201 If a man worships devotedly, with many kinds of upachara, he
will always obtain success and obstacles in this world will be removed.
These vows must be practiced by everyone, especially women and kings
who desire to ensure their ascendance. Such a person will certainly obtain
what he wishes for. Therefore, you will be served by anyone who wishes for
anything.’ Shiva said this to the great-souled Ganesha.”’
‘“O sage! All devas, excellent rishis and all Shambhu’s favourite ganas
agreed to this. Ganadhisha202 was worshipped in many supreme ways. All
the ganas prostrated themselves before Ganeshvara. Affectionately, they
honoured and worshipped with many kinds of objects. O lord among sages!
Even if I use all my four mouths, how can I possibly describe the joy Girija
felt? The drums of devas were sounded and large numbers of apsaras
danced. The foremost gandharvas sang and flowers were showered down.
When Ganadhisha was instated, the world became safe. There were great
festivities, and every kind of misery was destroyed. O Narada! In particular,
Shiva and Shivaa rejoiced. Everything was extremely auspicious, and this
brought happiness. Large numbers of devas, rishis and ganas had
assembled there, following Shiva’s command. They repeatedly praised
Shivaa and Ganesha. They also praised Shiva, exclaiming, ‘What a battle!’
After Devi Girija lost her rage, Shiva and Girija conducted themselves as
they had earlier. To ensure the welfare of the worlds, they indulged in many
acts of joy. Though he finds delight within his own atman, he always does
this for the devotees. Devotedly serving Shiva and Shivaa, Vishnu and I,
Brahma, took Shiva’s leave and returned to our own respective abodes. O
lord among sages! You, Narada, sang about the fame of Shiva and Shivaa.
Taking your leave of Shiva and Shivaa, you returned to your own residence.
I have thus told you everything about the fame of Shiva and Shivaa and
about the fame of Vighnesha.203 You had lovingly asked me about this. This
is an auspicious account. If a person controls himself properly and listens to
this, he obtains everything auspicious, and his abode becomes auspicious. A
person without a son, obtains a son. A person without riches, obtains riches.
A person seeking a wife, obtains a wife. A person seeking offspring, obtains
offspring. A diseased person is healed. An unfortunate person obtains good
fortune. A wife who has lost her son and riches will get her husband back.
A person overwhelmed by grief will no longer be miserable. There is no
doubt about this. If this account about Ganesha is kept in a house,
Chapter 169-3.4(19) (Prelude to Ganesha’s
Marriage)
‘Narada said, “O father! I have properly heard the excellent account
about Ganesha’s divine conduct, adorned with his great valour. O father! O
lord of gods! What happened after that? Please tell me. Shiva and Shivaa’s
pervasive fame brings great joy.”’
‘Brahma replied, “O best among sages! Full of compassion, you have
asked a good question. O supreme among rishis! I will tell you. Lend me
your ears and listen. O Indra among brahmanas! Shiva and Shivaa had two
supreme sons. They kept looking at their pastimes and their love was great.
The father and the mother nurtured them, and their happiness increased.
They were happy and delighted with everything that the two sons did. O
lord among sages! Full of devotion, the two sons served their mother and
father. The love of the parents towards the one with the six faces and
Ganesha constantly increased, just as the moon waxes during shukla
paksha.”’
‘“O divine rishi! On one occasion, full of love, Shiva and Shivaa
conversed in private and discussed matters properly. Shiva and Shivaa said,
‘Both our sons are ready for marriage. How do we arrange that auspicious
marriages take place for both our sons? We love the one with the six faces
and we love Ganesha too.’ In their joy, they anxiously pondered this. O
sage! On getting to know about the command of their father and mother, the
two sons were also eager and wished to get married. ‘I will marry. I will.’
Repeatedly saying this, the two of them constantly quarrelled with each
other. The couple, the rulers of the worlds, heard their words. Following the
customary practices of the world, they were filled with great wonder. ‘What
should be done? How will marriages be organized for these two?’ Having
reasoned this out, they arrived at a wonderful decision. On one occasion,
they summoned the two sons. The mother and the father spoke to the two
sons. Shiva and Shivaa said, ‘We have already decided on a rule, and it will
bring happiness to both of you. O sons! Listen attentively. We will tell you
what has been decided. For us, both of you are equal. There are no sons
who are as special and virtuous as you. Therefore, we have decided on a
pledge that will bring welfare to both of you. Whoever circles around the
earth and returns first is the one whose auspicious marriage will be
celebrated first.’ Hearing their words, the extremely powerful one who had
been born from the reeds quickly left the house, so that he might circle
around the earth. Supreme in his intelligence, the leader of the ganas
remained there. Using his excellent intelligence, he repeatedly thought
about the matter in his mind. ‘What shall I do? Where will I go? I am
incapable of travelling around the earth. At best, I will only be able to travel
a distance of two kroshas. Even if I travel around the earth, what happiness
will I earn for myself?’ Ganesha thought in this way. Listen to what he did
next. He bathed properly and returned to his own home. He spoke to his
father and mother. Ganesha said, ‘To worship you, I have placed two seats
here. O father and mother! Please be seated here and fulfil my desire.’
Hearing his words, Parvati and Parameshvara sat down on those seats and
accepted the worship. He worshipped and repeatedly circumambulated
them. He did this seven times and prostrated himself before them seven
times. O son! Ganesha, an ocean of intelligence, joined his hands in
salutation and praised his parents several times, overwhelmed by love.
Ganesha said, ‘O father! O mother! Listen to my supreme words. You must
quickly arrange for my beautiful marriage now.’ Hearing the words of the
great-souled Ganesha, an ocean of great intelligence, his parents spoke to
him. Shiva and Shivaa said, ‘You must properly circle around the earth,
with its forests. Kumara has left. You must also leave and return first.’
Hearing the words of his parents, Shiva and Shivaa, Ganapati instantly
replied. Though he was angered, he restrained his speech. Ganesha said, ‘O
mother! O father! You are wise and you are held to be forms of dharma. O
excellent ones! Listen to my words, which are laced with the right dharma.
I have repeatedly circled around the earth, and I have done this seven times.
Why are my parents speaking to me in this way then?’ His parents were
following the customary practices of the world. They are the ones who
engage in great pastimes. Hearing his words, his parents replied. The
parents said, ‘When have you circled the extensive earth, with its seven
dvipas204 and extremely large forests, extending up to the limits of the
ocean?’ O sage! Hearing the words of Shivaa and Shankara, their son
Ganesha, the abode of great intelligence, replied to them in these words.
Ganesha said, ‘I have worshipped you, Shivaa and Shankara. According to
my intelligence, I have circled the earth, with its limits set by the oceans.
Aren’t these the words of the Vedas and the sacred texts, which are stores of
dharma? Isn’t that the truth? Or is there some other truth? “If a person
worships his parents and circumambulates them, he certainly obtains the
fruits of circling around the earth. If a person leaves his parents at home and
goes on a visit to the tirthas, it is said that he incurs a sin that is equal to the
sin of killing them. The great tirtha for a son is the lotus feet of his parents.
Other tirthas are far away, even if one visits them and returns. This tirtha is
nearby and is easy to reach. It is a means of achieving dharma. For a son
and a wife, the extremely beautiful tirtha is at home.” These are words
constantly stated in the Vedas and sacred texts. Are you going to act so that
those words are falsified? In that event, you will become the forms of
falsehood. There is no doubt that the words of the Vedas will also be
rendered false. Therefore, you must quickly arrange for my auspicious
marriage. Otherwise, please state that the words of the Vedas and the sacred
texts are false. Out of the two options, please reflect and decide on the best
course of action. O father and mother! You are the forms of dharma, and
you must make efforts to decide.’ Parvati’s son, Ganesha, who possessed
excellent intelligence, said this and stopped. He possessed great jnana and
was supreme among intelligent ones. The couple, the lords of the world,
Parvati and Shankara, heard his words and was greatly amazed. Shiva and
Shivaa praised their son, who possessed discriminating intelligence, a lot.
They spoke affectionately to the one who had stated the truth. Shiva and
Shivaa said, ‘O son! Your intelligence is sparkling. You are great-souled,
and you have spoken the truth. It cannot but be otherwise. When a hardship
presents itself, if a person possesses special intelligence, his hardships are
destroyed, just as darkness is destroyed when it sees the sun. A person who
possesses intelligence possesses strength. How can there be strength in a
person who lacks intelligence? This is just like an insolent lion being
brought down in a well by a hare.205 The Vedas, the sacred texts and the
Puranas speak about what a child must do. You have done all that and have
observed dharma. You have acted properly and everyone in the world will
follow this. We honour this and will not act against it now.’ They said this
and comforted Ganesha, the ocean of intelligence. They made up their
minds to make excellent arrangements for his marriage.”’
OceanofPDF.com
Chapter 170-3.4(20) (Ganesha’s Marriage)
‘Brahma said, “Meanwhile, getting to know about their preparations,
Prajapati Vishvarupa reflected about this. His mind was pleased, and he was
happy. Vishvarupa, lord of subjects, had two daughters who were divine in
form. They were known as Siddhi and Buddhi.206 They were auspicious and
beautiful in all their limbs. Happy, the lord Shankara and Girija arranged for
their marriages with Ganesha and there were great festivities. All the devas
were satisfied and arrived for the marriage, since this was the wish of Shiva
and Girija. Vishvakarma made arrangements for the marriage. The rishis
and devas were filled with great happiness. O sage! Along with the two of
them, Ganesha obtained unthinkable happiness. One is incapable of
describing it. After some time, the great-souled Ganesha had two divine
sons through his two wives. Siddhi, Ganesha’s wife, had a son named
Kshema.207 Buddhi had an extremely handsome son, Labha.208 In this way,
Ganeshvara enjoyed unthinkable happiness.”’
‘“Meanwhile, the second son returned after circling the earth. Narada
went and met the great-souled one in his house. He said, ‘I am telling you
the truth. This is not a falsehood and is not driven by deceit or jealousy.
What your parents, Shivaa and Shankara, have done to you, is not
something that any other person in the world would have done. I am telling
you the truth. They wished to make efforts so that you would leave on this
wicked task of circumambulating. Meanwhile, they arranged for the
supreme and extremely beautiful marriage of Ganesha. Ganesha got
married and is happy, having obtained two wives. They are great and
excellent, jewels among maidens, the daughters of Vishvarupa, lord of
subjects. Through his wives, who are auspicious in their limbs, he has
obtained two sons. Siddhi gave birth to Kshema and Buddhi gave birth to
Labha. Everything has brought him happiness. Through his two wives,
Ganesha has obtained two auspicious sons. This was the view of your
mother and father, that he should enjoy incessant happiness. You have
circled the earth, with its oceans and forests. O son! This is the consequence
of your not knowing about their deception. O son! Think about this. If
parents start to deceive, specifically, if one’s own lords start to deceive,
what will others do? What your parents have done towards you is an
improper deed. Think about it. To my mind, this has not been a beneficial
act. If a mother feeds poison to her son, if a father sells his son, if a king
steals all possessions, what can one say and to whom? O son! An intelligent
person who desires peace should not look at the face of a person who has
committed such a greatly harmful act. This has been stated in all the sacred
texts, those on good policy, smriti texts and shruti texts. I have reported this
to you now. Do what you wish.’ Following the wishes in Maheshvara’s
mind, you, Narada, addressed Kumara in these words and were silent.”’
‘“With the fire of anger raging, Skanda bowed down before his father.
Despite being restrained by his parents, he went to Mount Krouncha. ‘Why
are you leaving when you are being restrained by us?’ Despite being
restrained in this way, he refused and left. He replied, ‘O father and mother!
Since I have been deceived and since you have not acted affectionately
towards me, I will not remain here even for an instant.’ O sage! Saying this,
he went there. He is there even now. As soon as people see him, he destroys
all their sins. O devarshi! Ever since that day, Shiva’s son has been
established as a bachelor.209 Under that name, he is famous in the three
worlds and brings auspiciousness to the worlds. He is sacred and destroys
all sins, bestowing the supreme state of brahmacharya. In the month of
Kartika,210 devas, rishis, lords among sages and the tirthas go there to see
Kumara. In the month of Kartika, at the time of conjunction of Krittika
nakshatra, if a person sees the lord, all his sins are burnt down, and he
obtains the desired fruits. As a result of separation from Skanda, Uma was
overwhelmed by grief. Distressed, she told her husband, ‘O lord! Along
with me, go there.’ For her pleasure, in one of his portions, Shambhu went
to that mountain. He became the jyotirlingam known as Mallikarjuna,
which brings happiness.211 Even today, along with Shivaa, Shiva is seen
there. He satisfies all the wishes of his devotees and is the destination of the
virtuous. On getting to know that Shiva and Shivaa had arrived there,
Kumara lost all interest and was eager to go elsewhere. However, devas and
sages prayed to him. Therefore, Kartika moved three yojanas212 away and
remains there. O Narada! On every parva day,213 overwhelmed by love for
their son, Shiva and Shivaa go there, to see Kumara. On the day of
amavasya, Shambhu himself goes there. On the day of purnima, Parvati
certainly goes there. O lord among sages! I have told you whatever you had
asked me about. I have described the supreme accounts of Kartika and
Ganesha. If an intelligent man listens to this, he is freed from all sins. He
always obtains all the beautiful objects that he desires. If a person reads
this, has it read, hears it, or has it heard, he obtains everything that he
desires. There is no need to think about this. A brahmana obtains the
radiance of the brahman, a kshatriya is victorious, a vaishya obtains wealth
and prosperity and a shudra is treated like a virtuous person. A diseased
person is freed from disease and a person who is afraid is freed from fear. A
man is no longer oppressed by obstructions created by bhutas and pretas.
This account is without blemish and enhances fame and happiness. It leads
to a long lifespan, heaven, sons and grandsons and other unmatched things.
It grants emancipation and bestows supreme jnana about Shiva. It causes
pleasure to Shiva and Shivaa and increases devotion towards Shiva. It
should always be heard by devotees who desire emancipation. It bestows a
destination of identification with Shiva. It is auspicious and is permeated by
Sadashiva.”’
This ends Kumara Khanda.
OceanofPDF.com
Chapter 171-3.5(1) (Description of Tripura)
‘Narada said, “I have heard an excellent account that bestows bliss, about
Shambhu becoming a householder and about Ganesha and Skanda. Full of
affection, please tell me now another excellent account, about how
Shankara Rudra sported and killed the ones who were crooked. How did
Bhagavan burn down the cities of the enemies of the gods? How did the
valiant one use a single arrow to bring down all three simultaneously?
Please tell me all this about the conduct of the one who wears the moon on
his crescent. The lord sports in eternal maya and brings pleasure to devas
and rishis.”’
‘Brahma replied, “When asked by Vyasa in ancient times, this is exactly
what the excellent rishi, Sanatkumara, told him. I will tell you about this.”’
‘“Sanatkumara said, ‘O Vyasa! O immensely wise one! Hear about the
conduct of the one who wears the moon on his head and about how the
destroyer of the universe burnt down Tripura with a single arrow. Shiva’s
son, Skanda, killed Tarakasura. O lord among sages! His three sons, the
daityas, were tormented. The eldest was Tarakaksha.214 The one in the
middle was Vidyunmali. Kamalaksha was the youngest. All of them were
always equal in strength. They were in control of their senses, well-
prepared, restrained, truthful in speech, firm in resolution and immensely
valiant. But they hated devas. They went to a cave in Mount Meru and
performed great and wonderful austerities. All three gave up the extremely
agreeable objects of enjoyment. They no longer resided amidst all kinds of
desire. They gave up the sounds of singing and the playing of musical
instruments. They gave up festivities. Taraka’s three sons tormented
themselves. In the summer, they conquered the sun’s radiance. Instead, they
lit fires in all the directions and stood in the middle. To accomplish their
objective, they lovingly offered oblations into the fire. As a result of the
great heat, all of them lost their senses and fell down. They were not scared
during the monsoon. Instead, they bore the showers on their heads. Food
originates during the autumn, and they were hungry. But they conquered
their hunger and thirst and were steadfast. They gave the beautiful, delicate,
wholesome and excellent roots and fruits and superior and inferior drinks to
those who were hungry. They were like immoveable rocks. Those great-
souled ones remained thus, without any support in the four directions.215 In
late autumn, they resorted to great fortitude and remained on the
mountain.216 When their bodies were covered in ice, they wore wet
garments. In the winter, they covered their bodies with thin silk garments
and remained submerged in water. None of them were distressed and they
gradually increased the intensity of their austerities. Directed towards
Vidhatri, those three excellent sons performed such austerities. They
observed fierce austerities and remained supremely fixed to niyamas. As a
result of those austerities, those excellent danavas made their bodies suffer.
For one hundred years, they stood on the ground on one foot. After this,
they tormented themselves through even stronger austerities. For one
thousand years, they subsisted only on air. It was extremely terrible. Those
evil-souled ones were filled with great heat. Nevertheless, they continued to
torment themselves. They stood on their heads for one thousand years. They
stood for one hundred years, with their arms raised upwards. In this way,
seized by an evil wish, they went through such extreme miseries. With their
attention not wavering, the daityas remained in this way, day and night. O
sage! As they tormented themselves greatly, a long period of time elapsed.
It is my view that the minds of the sons of Taraka had turned towards
dharma and that their atmans were immersed in the brahman.’”’
‘“‘Brahma, the great guru of gods and asuras, manifested himself before
them. The immensely illustrious one was satisfied with their austerities and
wished to bestow boons on them. Accompanied by sages, devas and asuras,
he addressed them in words of assurance. The grandfather of all beings
spoke to them. O sage! Brahma said, “O great daityas! I am satisfied with
your austerities. I will grant you everything. Tell me about the boon you
desire. O enemies of gods! Why have you tormented yourselves severely?
Please tell me. I am the creator of everything. Therefore, I always bestow
the fruits of austerities on everyone.” Hearing his words, all of them joined
their hands in salutation and prostrated themselves before the grandfather.
Slowly, they told him what was in their minds. The daityas said, “O lord of
devas! If you are pleased with us and if we are to be given boons, let it be
such that we cannot be killed by all embodied beings. O lord of the
universe! Make our positions firm. Those who oppose us shouldn’t be able
to bring us down. Let us not suffer death on account of old age, disease and
similar things. Let all of us be free from old age and death. That is our view.
In the three worlds, let us bring about death for everyone else. What is the
point of extensive prosperity? What do we have to do with excellent cities?
What is the point of other extensive objects of pleasure? What will we do
with positions and prosperity? O Brahma! If one is going to be devoured by
death on the fifth day, all this is futile. That is what we have determined.”
Hearing the words of the ascetic daityas, Vidhatri remembered his own
lord, Girisha, and replied. Brahma replied, “O asuras! No one can be
immortal. Do not ask for this. Ask for some other boon that appeals to you.
O asuras! A being who is born dies and is born again. There is no one on
earth who does not suffer from old age and is immortal. The only
exceptions are Khandaparashu, the destroyer of Kala, and the supreme
one.217 Those two are beyond dharma and adharma. They are not manifest
but have manifest forms. If austerities are performed to oppress the
universe, know that those fruits will go away. That is the reason austerities
must be performed properly. Therefore, use your own intelligence to reflect
on this. O unblemished ones! It is impossible for gods and asuras to
deceive death. That is impossible to obtain and is something that cannot be
accomplished. However, resort to sattva and ask for some means of death.
You can then separately guard yourselves against that means of death.”
Hearing Vidhatri’s words, they thought for a muhurta. Having thought, they
replied to the grandfather of the worlds. The daityas said, “O illustrious
one! Despite our valour, we do not possess a residence. There is no place
where we can dwell happily, unassailable to our enemies. Please grant us
three wonderful cities constructed through maya.218 Let these possess every
kind of prosperity and let residents of heaven be unable to attack them. O
lord of the worlds! O guru of the universe! On these three cities, we will
roam around the earth.” Tarakaksha said, “Let Vishvakarma construct a
golden city for me, one that cannot be penetrated even by the gods.”
Kamalaksha asked for an extremely large silver city. Vidyunmali happily
asked for a large city that would be made out of iron and would be as firm
as the vajra. “O Brahma! We will reside in these three separate cities. They
will come together only when it is midday; when it is time for Abhijit
muhurta;219 when the one with the cool beams220 is in Pushya nakshatra,
and when the clouds of destruction, named Pushkara and Avarta,221 sport in
the sky and repeatedly shower down from the firmament, without being
seen. Hence, they will come together at the end of one thousand years and
not otherwise. All the devas are in him, and he deludes all the devas and us.
Let him be astride an impossible chariot, with all the necessary equipment.
When the three cities come together, let him destroy them with an
impossible arrow with a single joint. Krittivasa222 has never had enmity with
us. He deserves to be honoured and worshipped. How can he burn us down?
This is what we have decided, since this kind of a situation is extremely rare
in the world.” Hearing their words, Brahma, the grandfather of the worlds,
remembered Shiva. The creator told them that it would be this way.’”’
‘“‘He instructed Maya,223 “O Maya! Create the three cities, made out of
gold, silver and iron.” Having instructed Maya in this way, while the three
sons of Taraka watched, Brahma returned to his own residence in heaven.
Using austerities, the patient Maya created those cities—a golden one for
Tarakaksha, a silver one for Kamalaksha and an iron one for Vidyunmali.
These three were excellent and fortified. They were respectively in heaven,
in the firmament and on earth, but their movements could not be discerned.
Interested in their welfare, Maya gave the asuras these three cities and
returned to his own residence. Having obtained these three cities, Taraka’s
sons entered them. They were immensely strong and valiant and enjoyed
many objects of pleasure there. They were strewn with kalpadrumas224 and
full of elephants and horses. They were full of mansions, adorned with nets
made out jewels. There were many vimanas in every direction, as radiant as
the sun’s disc. They were beautiful, decorated with rubies, and resembled
the moon. There were divine palaces and turrets, resembling the peaks of
Kailasa. The cities were full of celestial women, gandharvas, siddhas and
charanas. In every house, there was a temple to Rudra and the fire for
agnihotra sacrifices was established. There were excellent brahmanas who
knew the sacred texts, always devoted to Shiva. There were extremely
beautiful ponds, wells, lakes and tanks. There were gardens and groves,
excellent in qualities, with trees that seemed to have descended from
heaven. There were major and minor rivers, always decorated with the best
of lotuses. There were many enchanting trees that yielded every desired
fruit. There were herds of crazy elephants and extremely beautiful horses.
There were many kinds of chariots and ornamented palanquins. There were
contrivances to indicate the time and separate places for sporting. There
were many separate halls for studying the Vedas. Men who were constant
sinners could not see these, in thoughts or words. There were great-souled
ones, auspicious in conduct. Those who increased sanctity could be seen.
Everywhere, women who were devoted to their husbands purified those
excellent places. They were good in conduct and served their husbands,
turning their faces away from adharma. There were brave and immensely
fortunate daityas, accompanied by their wives and sons and by brahmanas
who knew the true meaning of the shruti and smriti texts. All of them
constantly followed their own dharma. The men had broad chests and
shoulders like bulls. Some were serene and believed in conciliation, not
fighting. There were others who were angry. Some were hunchbacks, others
were dwarfs. Some possessed eyes resembling the petals of blue lotuses.
Some possessed blue and curly hair. They were protected by Maya, who
had instructed all those who were eager to fight. The place was full of those
who had fought in supreme battles. Having worshipped Aja225 and Shiva,
they were pure in valour. The place was full of sturdy asuras who
resembled Surya, the Maruts and the great Indra. Dharma stated in the
sacred texts, Vedas and Puranas, was practiced and the dharma loved by
Shiva was always followed. Taraka’s son, the daityas, resided in such
excellent places constructed by Maya and sought refuge in Shiva. They left
all the other places in the three worlds and entered these cities. Always
following the path indicated by Shiva, they ruled over the great kingdom. O
sage! They lived there for a long time, performing auspicious deeds. As
befitted their energies, they ruled over the kingdom happily.’”’
OceanofPDF.com
Chapter 172-3.5(2) (Praise by Devas)
‘“Vyasa said, ‘O Brahma’s son! O immensely wise one! O supreme
among eloquent ones! Please tell me what transpired after that. How did
devas become happy?’”’
‘“Brahma continued, ‘Hearing the words of the infinitely intelligent
Vyasa, Sanatkumara remembered Shiva’s lotus feet and replied.’”’
‘“Sanatkumara replied, ‘Devas, Indra and others, were scorched by their
radiance. Miserable, all of them consulted among themselves and went and
sought refuge with Brahma. They lovingly prostrated themselves before
him. Watching out for an opportunity, they unhappily told him how asuras
had evicted them from everything. Devas said, “O Vidhatri! As a result of
Maya and as a result of the lords of Tripura, sons of Taraka, all the residents
of heaven are being scorched. O Vidhatri! Therefore, miserable, we have
come and sought refuge with you. Please think of a means for them to be
killed, so that we are happy.” When devas told him this, Vidhatri laughed.
Their minds were terrified on account of Maya, and he replied to them.
Brahma replied, “O gods! You should not be scared, especially of those
danavas. Shiva Sharva will think of a means to get them killed. The daityas
have prospered because of me. Therefore, their death should not come
through me. In any event, meritorious deeds are increasing in the city of
Tripura. All of you devas, Vasava included, should pray to Shiva. He is the
lord of everything. If his mind is pleased, he will carry out your task.” All
the devas, along with Vasava, heard his words. Miserable, they left that spot
and went to where Vrishadhvaja226 was.’”’
‘“‘Devotedly, all of them joined their hands in salutation and prostrated
themselves before the lord of devas. Humbly, with their shoulders lowered,
they praised Shankara, who brings welfare to the worlds. The devas said, “I
prostrate myself before Hiranyagarbha,227 who arranges for all creation. For
the sake of preservation, I prostrate myself before you as Vishnu, who
enters everything. I prostrate myself before your form as Hara when you
destroy all beings. I prostrate myself before the nirguna Shiva. Your energy
is infinite. You are devoid of any state. You are resplendent in your
indifference. You are the atman of the great elements. You are the great-
souled one who is not attached. I prostrate myself before the lord of beings,
the one who can bear a great burden. You are the one who takes away thirst.
Your form has no enmity. Your energy is infinite. Like a forest
conflagration, you burn down the great forest consisting of great daityas.
You are the axe that cuts down the tree of daityas. I prostrate myself before
the one who holds the trident in his hand. You are the one who destroys
great danavas. I prostrate myself before Parameshvara. I prostrate myself
before Ambika’s husband, who wields every kind of weapon. I prostrate
myself before Parvati’s lord Maheshvara, the paramatman. I prostrate
myself before Nilakantha Rudra. Rudra is his form. I prostrate myself
before the one who is known through Vedanta. I prostrate myself before the
one who is beyond all paths. I prostrate myself before the one whose form
the gunas are. You possess gunas, but you are devoid of gunas. O
Mahadeva! I prostrate myself before the one who brings bliss to the three
worlds. I prostrate myself before Pradyumna, Aniruddha, Vasudeva and
Samkarshana.228 I prostrate myself before the one who destroyed Kamsa.
You are the one who crushed Chanura. You are Damodara, the one who
swallowed poison. You are Hrishikesha Achyuta. O lord! You are Mridha229
Shankara. I prostrate myself before you. You are Adhokshaja.230 You are the
enemy of the elephant.231 You are Kama’s enemy. You are the one who
devoured the poison. You are the divinity, Narayana. You are beyond
Narayana. Narayana is your own form. You emerged from Narayana’s body.
I prostrate myself before the one who has every kind of form. You are the
one who destroys great hells. You are the one who destroys sins. I prostrate
myself before the one whose mount is a bull. You are the measurements of
time, kshana232 and the others. You give strength to your own devotees. You
have many kinds of forms. You crush circles of daityas. I prostrate myself
before the one who regards brahmanas and cows as divinities, who has the
welfare of brahmanas in mind.233 You possess one thousand forms. You
possess one thousand bodies. O Hara! Dharma is your form. You are sattva.
I prostrate myself before the one whose atman is sattva. Your form can be
known through the Vedas. I prostrate myself before the one loved by the
Vedas. I prostrate myself before the one whose form is the Vedas. The Vedas
issue from your mouth. I prostrate myself before you. I bow down. You can
be approached through worship and good conduct. Those who follow
worship and good conduct go to you. Fame is your seat.234 I prostrate
myself before the one who is full of truth. You love truth. You are truth. You
can be approached through truth. I prostrate myself before you. I prostrate
myself before the one who possesses maya. I prostrate myself before the
one who is the lord of maya. I prostrate myself before the one who can be
reached as the brahman. You are the brahman. You have been born from
Brahma. You are austerities. I prostrate myself before the lord of austerities,
the one who bestows the fruits. You are the one who is praised. You are
praise. You are the one whose mind is pleased through praise. You are
pleased with the good conduct mentioned in the shruti texts. You are
pleased with praise and good conduct. The four kinds are your own
forms.235 Water and land are your forms. O lord! All the devas and others
are best examples of your potency. Among devas, your form is that of
Indra. Among planets, you are held to be the sun. Among the worlds, you
are Satyaloka.236 Among rivers, you are the one who flows from heaven.237
Among colours, you are the colour white. Among lakes, you are Lake
Manasa. Among mountains, you are Girija’s father.238 Among cows, you are
kamadhenu.239 Among oceans, you are the ocean of milk. Among metals,
you are gold. Among varnas, you are the brahmana. O Shankara! Among
men, you are the king. Among kshetras that bestow emancipation, you are
Kashi. Among tirthas, you are the king of tirthas.240 O Maheshvara!
Amongst all kinds of stones, you are crystal. Among flowers, you are the
lotus. Among mountains, you are Himalaya. Among all types of action, you
are speech. Among those who are wise, you are Bhargava.241 Among those
with wings, you are sharabha.242 Among those who are violent, you are the
lion. O Vrishadhvaja! Among stones, you are the shalagrama stone.243
Among all the forms that are worshipped, you are the lingam from the
Narmada river.244 O Parameshvara! Among animals, you are the bull,
Nandishvara. Among things used to worship, you take the form of the
Vedas and the Upanishads. Among those that are cool, you are the moon.
Among things that heat, you are the fire. Among those devoted to Shiva,
you are Achyuta. Among Puranas, you are Bharata.245 Among aksharas,
you are ‘ma’.246 Among bija mantras, you are Pranava.247 Among things
that are virulent, you are poison. Among things that pervade, you are the
firmament. Among atmans, you are the paramatman. You are mind among
the senses. Among objects donated, you are the bestowing of freedom from
fear. Among things that sanctify, you are water. Among everything that
confers life, you are amrita. Among all gains, you are the gain of a son.
Among those with speed, you are the wind. Among all rites of nitya karma,
you are held to be the worship at the time of sandhya.248 Among sacrifices,
you are the horse sacrifice. Among yugas, you are the first yuga.249 Among
all the nakshatras, you are Pushya.250 Among tithis, you are amavasya.
Among all the seasons, you are spring. Among all the parva days, you are
sankranti.251 Among all kinds of grass, you are kusha grass. Among all
strong trees, you are the vata tree.252 Among all kinds of conjunctions, you
are vyatipata.253 Among all kinds of creepers, you are the soma creeper.
Among all kinds of intelligence, you are intelligence about dharma. Among
all kinds of friends, you are the wife. O Maheshvara! Among things that
purify a sadhaka, you are pranayama.254 Among all the jyotirlingams, it is
held that you are Vishveshvara.255 Among friends, you are dharma. Among
ashramas, you are the last one.256 Among all objectives, you are
emancipation. Among the Rudras, you are Nilalohita. Among Adityas, you
are Vasudeva.257 Among monkeys, you are Hanuman. Among all kinds of
sacrifices, you are japa-yajna.258 Among those who wield weapons, you are
Rama. Among gandharvas, you are Chitraratha.259 Among Vasus, you are
certainly Pavaka.260 Among months, you are adhimasa.261 Among vows,
you are chaturdashi.262 Among lordly elephants, you are Airavata.263
Among siddhas, you are held to be Kapila. Among the nagas, you are
Ananta. Among the ancestors, you are Aryama. Among all calculations,
you are time. Among daityas, you are Bali. O lord of devas! What is the
need to speak a lot? You rule over the entire universe. One of your portions
is located inside and one of your portions is located outside.” All the gods
praised Mahadeva Vrishadhvaja in this way, using many kinds of divine
hymns to laud Parameshvara, the wielder of the trident.’”’
‘“‘They were distressed and driven by their own selfish motives. They
were discriminating about their own gains. O sage! Vasava and the others
lowered their shoulders and cupped their hands in salutation. Duly
prepared, they spoke again. The devas said, “O Mahadeva! O Bhagavan!
The brothers born from Taraka have defeated all the devas, along with
Vasava. They have brought the three worlds under their subjugation. The
excellent sages and all the siddhas have been devastated. They have made
the entire universe suffer. Those terrible ones have appropriated the shares
in sacrifices. They have restrained the rishis and established adharma. It
has been decided that the sons of Taraka cannot be killed by any being. O
Shankara! Therefore, they do whatever they will. Let a good policy be
determined so that the universe can be saved and so that the terrible daityas,
the residents of Tripura, are killed.” Hearing the words of Indra and the
other residents of heaven, Shiva replied to them in the following words.’”’
OceanofPDF.com
Chapter 173-3.5(3) (The Dharma of Tripura)
‘“‘Shiva said, “The lords of Tripura are performing meritorious deeds
now. As long as a person performs virtuous deeds, learned people should
never kill them. I know about the hardships of the devas. All the gods are
suffering greatly. Those daityas are strong and gods and asuras are
incapable of killing them. All the sons of Taraka and Maya are virtuous in
their deeds. Therefore, it is impossible for anyone to kill the residents of
that city. Though I am harsh in battle, how can I go against those who are
my friends? Svayambhu264 has earlier said that it is a great sin to harm a
well-wisher. The virtuous have indicated means whereby the slayer of a
brahmana, a drunkard, a thief and a person who has violated a vow can
cleanse himself. But there is no atonement for an ingrate. O gods! The
daityas are my devotees. How can they be killed by me? All of you know
about dharma. Use dharma to reflect on this. As long as they are devoted to
me, they cannot be killed. O devas! Nevertheless, go and tell Vishnu about
this reason.” O sage! Hearing his words, the devas, with Shakra at the
forefront, immediately left and first reported this to Brahma. Thereafter,
placing Vidhatri at the forefront, all the devas, including Vasava, quickly
left for Vaikuntha, which was beautiful in every possible way. Having gone
there, they saw Hari and respectfully prostrated themselves. Cupping their
hands in salutation, the gods praised him with a great deal of devotion.
They reported everything about the reasons for their misery, the former one,
as well as the subsequent one.265 They quickly reported this to the powerful
Vishnu, who enters everywhere. Vishnu heard about the misery of the
devas, caused by the residents of Tripura, and about the vows followed by
them. Knowing this, Vishnu addressed them in the following words. Vishnu
said, “These are true words. Where there is eternal dharma, there can be no
miseries there, just as darkness does not exist when it sees the sun.” Hearing
his words, the devas were filled with grief. With faces resembling faded
lotuses, they spoke to Vishnu again. The devas said, “What can then be
done to dispel our sorrows? How can we be happy? How can we be
established? As long as those in Tripura are alive, how can there be
dharma? All the residents of Tripura certainly cause grief to devas. You
must make arrangements for the destruction of Tripura. Otherwise, within a
short period of time, devas will certainly be destroyed.” In their misery,
devas repeatedly said this. Having spoken to the supreme divinity, they
could neither leave, nor stay. The prosperous Narayana saw them in this
state, humbled and distressed. He thought about this in his mind. “I will
help the devas. What can I do to accomplish the task of devas? The daityas,
the sons of Taraka, are devoted to Shiva.” At that time, the powerful
Vishnu, who enters everywhere, thought this.’”’
‘“‘To accomplish the eternal task of devas, he remembered the sacrifices.
As soon as Vishnu remembered them, at that very instant, the sacrifices
quickly arrived at the place where Purushottama, Shri’s266 lord, was. Vishnu
is the lord of sacrifices. Hari is the eternal being. They cupped their hands
in salutation, prostrated themselves and praised him. While Indra and the
devas looked on, the eternal Bhagavan Achyuta spoke to the eternal
sacrifices. Vishnu said, “O devas! To ensure the destruction of Tripura and
the prosperity of the three worlds, along with these sacrifices, constantly
worship Parameshvara.” Hearing the words of Achyuta, the intelligent lord
of devas, the gods lovingly prostrated themselves before the lord of
sacrifices and praised him. Praising him, the devas performed a sacrifice to
the lord of sacrifices. O sage! The sacrifice was performed in accordance
with the rules and completed in accordance with the rules. Thousands of
bhutas emerged from the sacrificial pit. They were gigantic in size and had
tridents, spears and clubs as weapons. The gods saw those thousands of
bhutas. They held weapons like tridents, javelins, clubs, staffs and boulders
in their hands. They wielded many kinds of weapons. They were attired in
many kinds of garments. They were as fierce as the fire of destruction. They
resembled the sun that rises at the time of destruction. As they prostrated
themselves and stood in front of him, Vishnu saw them. The bhutas were
ready to follow the commands of the prosperous lord of sacrifices. Vishnu
said, “O bhutas! You have arisen to perform a task for the devas. Listen to
my words. All of you are extremely strong. Go to Tripura. Having gone
there, burn, shatter and destroy the three cities of the daityas. O bhutas!
Having returned here, you will deserve to be prosperous.” Having heard
Bhagavan’s words, the large number of bhutas prostrated themselves before
the lord of devas and left for the three cities of the daityas.’”’
‘“‘Going there, they entered. But like moths before a fire, they were
instantly reduced to ashes by the energy of the lords of Tripura. Those that
remained concentrated on running away. They escaped and agitated, arrived
in Hari’s presence. Hari saw them and heard everything that had happened.
Bhagavan Purushottama thought about this in his mind. Since all the
immortals, along with Vasava, who had followed his command, were
tormented, he was also tormented in his mind. “What will I do now? How
can force be used to destroy the three cities of the daityas and accomplish
the task of the devas?” Agitated, he thought in this way. “There is no doubt
that they follow dharma. Therefore, abhichara267 cannot be used to destroy
them.” Saying this, the lord himself cited the proof about good conduct
stated in the shruti texts. “All the daityas who reside in Tripura follow
dharma. O bulls among gods! Hence, they cannot be killed. and this
principle is inviolate. Having committed great sins, they have worshipped
Rudra. Therefore, they have been freed from all their sins, just as the leaf of
a lotus is freed from water. O devas! Because they have worshipped Rudra,
all their desires have been met. All the objects of pleasure on earth and
prosperity have come under their control. Hence, the daityas enjoy objects
of pleasure and are devoted to worshipping the lingam. They enjoy a lot of
prosperity. In the world hereafter, they will obtain emancipation. Therefore,
I will use my own maya to create impediments in their pursuit of dharma.
To accomplish the task of the devas, I will instantly destroy Tripura of the
daityas.” Bhagavan Purushottama thought about them in this way. After
that, he set about creating impediments in the pursuit of dharma by the
enemies of the gods. As long as they followed the dharma of the Vedas, as
long as they worshipped Shankara and as long as they engaged in pure rites,
they could not be destroyed. Therefore, one should certainly act so at to
make the daityas forsake the dharma of the Vedas and the worship of the
lingam. Having decided this, Vishnu set about creating impediments and
devising means so that the daityas might violate the dharma of the shruti
texts. Accordingly, the divinity Vishnu, wishing to help the devas, spoke to
the devas, following Shiva’s command. Following Shiva’s command, he
sought to protect the three worlds. Vishnu said, “O all you devas! You
should certainly return to your own respective abodes. I will use my
intelligence to carry out the task of the devas. There is no doubt about this. I
will make excellent efforts to make them turn away from Rudra. When he
knows that they are no longer devoted to him, he will reduce them to
ashes.” O sages! The immortals were assured and accepted his command on
their heads. Comforted, they returned to their own respective abodes.
Chapter 174-3.5(4) (Initiation of Residents of
Tripura)
‘“Sanatkumara said, ‘To create an impediment in their pursuit of
dharma, Achyuta created an immensely energetic being from within
himself. He was full of maya. His head was shaved, and his clothes were
dirty. He held a woven wicker vessel and a roll of cotton in his hands, and
he shook these at every step.268 His hands, which held his garment, were
weak and his face was always faded. The sage spoke in a weak and faltering
voice, “Follow dharma.” He prostrated himself before Vishnu and stood in
front of him. Joining his hands in salutation, he addressed Hari in the
following words. “O slayer of enemies! O Achyuta! Please instruct me
about the kind of worship I should follow. O divinity! What will be my
names and where will I stay?” Bhagavan Vishnu heard his auspicious
words. His mind was pleased, and he addressed him in the following words.
Vishnu said, “Listen to the reason why you have been created. I will tell
you. O immensely wise one! You have been born from my body. There is
no doubt that you are my form. Since you have originated from my limbs,
you must carry out my task. Since you are mine, there is no doubt that you
will always be worshipped. Your name will be Arihat.269 You will possess
many other auspicious names. I will tell you about your residence later.
Listen affectionately to the preparations. O one who knows maya! O one
who is full of maya! You must create a sacred text with sixteen thousand
verses.270 This must be against shruti and smriti texts and must avoid
mention of varnas and ashramas. This text must be in apabhramsha.271 It
must only emphasize karma. Make efforts to compose and extend it. I will
give you the capacity to create this. Many different kinds of maya will
quickly come under your control.” Hearing the words of Hari, the
paramatman, he prostrated himself. The possessor of maya replied to
Janardana. The one with the shaven head replied, “O divinity! O lord!
Please instruct me quickly about what I must do. All the tasks that you
command will be successful.” Saying this, he read the sacred text, which
was full of maya. “Heaven and hell are both in this world. This is evident. It
is not otherwise.” Remembering Shiva’s lotus feet, Vishnu spoke to him
again. “Delude all the daityas who are residents of Tripura. You must make
efforts to teach them this text and make them take diksha.272 O immensely
intelligent one! Since this is because of my command, no sin will attach to
you. There is no doubt that the dharma of shruti and smriti texts is
evidently followed there. But there is no doubt that this knowledge will
make all those erupt. O one with the shaven head! For the destruction of the
residents of Tripura, you must go. Reveal the dharma of tamas and destroy
Tripura. O lord! After that, you will go to the desert regions. O child!
Remain there and follow your own dharma until kali yuga arrives. When
that yuga arrives, your own dharma will be revealed. You will have
disciples and those disciples will have disciples. As a result of my
command, your dharma will certainly be extended. Following my
command, you will attain an eternal destination with me.” Vishnu, whose
power enters everywhere, instructed him in this way. Hari, lord of devas,
made this command enter his heart and vanished.’”’
‘“‘The one with the shaven head followed Hari’s command. He created
four disciples who were just like him in form and himself made them study
the texts that were full of maya. Just like him, those four had shaven heads
and were auspicious in appearance. They stood there and prostrated
themselves before Hari, the paramatman.273 O sage! Extremely happy and
following Shiva’s instructions, Hari himself spoke to those four. “Following
my command, you will be blessed, just like your guru is. There is no doubt
that you will obtain a virtuous destination.” Those four, with shaven heads,
followed the dharma resorted to by pashandas.274 They held vessels in their
hands and covered their mouths with cloth. They wore dirty clothing and
did not speak. Extremely happily, they said, “Dharma is the greatest gain”
and other such words. They held brooms that were made out of pieces of
cloth. They walked slowly because they were scared of causing injury to
living beings. O sage! Full of joy, they again stood before the divinity,
Bhagavan, and prostrated themselves in front of him. Hari held them by the
hands and handed them over to the guru. Specifically, he affectionately told
them about their names. “There is no doubt that these belong to me, just as
you275 do. Since they deserve to be worshipped, the word ‘pujya’276 will be
used before their names. They will be known under the names of Rishi,
Yati, Acharya277 and Upadhyaya. You, and they, will be famous. You will
also accept my auspicious names. Among those, the name Arihat will
destroy sins. You will carry out all the tasks that bring happiness to the
worlds. Those who act favourably towards the worlds obtain an excellent
end.” Along with his disciples, the possessor of maya prostrated himself.
Wishing to carry out Shiva’s instruction, he immediately went to Tripura.
Urged by Vishnu and in control of himself, he entered the city. Along with
his disciples, he remained in a grove outside the city. Possessing great
maya, the rishi exhibited his maya. He engaged in this maya. Possessing
maya, he sought to create delusion. O sage! As a result of the power of
worshipping Shiva, that maya could not make Tripura budge and he lost
interest. He remembered Vishnu in his heart and praised him in many kinds
of ways. He had lost his enthusiasm and his heart was distressed and
dejected. As soon as he was thought of, Vishnu immediately remembered
Shankara in his heart. Having mentally obtained his command, he
immediately remembered Narada.’”’
‘“‘As soon as he was remembered by Vishnu, Narada presented himself.
He bent down before him and joined his hands in salutation. He stood there,
his hands joined in salutation. Vishnu, supreme among intelligent ones,
spoke to Narada. “You are always devoted to ensuring the welfare of the
worlds. You are always engaged in accomplishing the tasks of the devas. O
son! Following Shiva’s command, quickly go to Tripura. To delude the
residents, the rishi has already gone there, along with his disciples.”
Hearing his words, Narada, the excellent sage, swiftly went to the place
where the rishi, the supreme possessor of maya, was. Narada knew maya
and he was engaged by the lord who himself used maya. He entered the city
and took diksha from the possessor of maya. After this, Narada went to the
lord of Tripura.278 Having asked questions about the king’s welfare, he
reported everything. Narada said, “A mendicant has arrived. He is devoted
to dharma. He possesses the best kind of knowledge. He possesses great
learning about the Vedas. I have witnessed many kinds of dharma, but there
is nothing that is like this. Having witnessed this eternal dharma, I have
taken diksha. O supreme among daityas! If you so wish, you should also
follow that dharma. O great king! You should take diksha in accordance
with that dharma.” His words were full of deep import. Hearing them, the
heart of the lord of the daityas was amazed. Deluded, he said, “Since
Narada has taken diksha, we will also take diksha.” Deciding this, he
himself went there. Witnessing his279 form, he was deluded by his maya. He
prostrated himself before the great-souled one and addressed him in the
following words. The lord of Tripura said, “O rishi! O reservoir of
everything sparkling! Please give me diksha. I will become your disciple.
This is the truth. There is no doubt that this is the truth.” Hearing the
sparkling words of the king of daityas, the eternal rishi controlled himself
and replied, “O supreme among daityas! If you act according to what I
instruct you, only then will I give you diksha. Otherwise, you will not
receive it, even if you try one crore times.” Hearing the words of the one
who was full of maya, the king joined his hands in salutation and answered
the mendicant instantly. The daitya answered, “I will act in accordance with
your command and not otherwise. I will not transgress your order. This is
the truth. There is no doubt that this is the truth.” Hearing the words of the
lord of Tripura, the excellent rishi removed the covering of cloth from his
mouth and replied. “O Indra among daityas! Accept diksha into the best of
dharmas. When this diksha is given according to the norms, you will be
successful in your objective.” Having said this, the possessor of maya
quickly gave the king of daityas diksha, following the norms stated in his
own dharma. O sage! When the king of daityas took diksha, it was natural
for all the residents of Tripura to also take diksha. O sage! The disciples and
sub-disciples of the sage who possessed great maya filled all of Tripura.’”’
OceanofPDF.com
Chapter 175-3.5(5) (Delusion of Tripura)
‘“Vyasa asked, ‘Deluded by maya, the king of daityas took diksha.
After that, what did the possessor of maya say and what did the lord of
daityas do?’”’
‘“Sanatkumara replied, ‘The lotus feet of the mendicant Arihat were
served by Narada and the other disciples. After giving diksha, he spoke to
the king of daityas.’”’
‘“‘Arihat said, “O lord of daityas! Listen to my words. They are pregnant
with true jnana. This represents the essence of all of Vedanta. It is excellent
and supreme and is a secret. Samsara is complete, without having had a
beginning. There is no karma and there is no one who is the doer. It
manifested itself on its own and it will be dissolved on its own. From
Brahma to a blade of grass, there are those who are bound to bodies. They
are their own lords. There is no second lord. Names like Brahma, Vishnu
and Rudra are used, but they are names of embodied beings. These are just
appellations, just as I am known under the name of Arihat. When the due
time arrives, our bodies are dissolved. From Brahma to a gnat, everything
dissolves when its time comes. When one thinks about it, none of these
bodies are superior to any other. Eating, sexual intercourse, sleep and fear
are the same for everyone, everywhere. When one hasn’t had food, all those
with bodies are equally satisfied after eating. No one is satisfied more or
less. When we drink a drink, we are happy and lose our thirst. Others also
slake their thirst in that way, not more, nor less. There can be one thousand
women who possess beauty and charm. But at the time of intercourse, one
unites with only one of them. There can be hundreds of horses, with many
different kinds of spirit. But one rides only one. One cannot be seated on a
second. When one is overwhelmed by sleep, the happiness one obtains from
sleeping on a couch is the same as the happiness obtained from sleeping on
the bare ground. All of us, with bodies, are scared of death. Like that,
beginning with Brahma and ending with an insect, everyone is scared of
death. If one uses one’s intelligence to reflect, all those with bodies are
equal. Having determined this, one should never act violently towards
anyone, anywhere. On the surface of the earth, there is no dharma that is
equal to compassion towards beings. Therefore, men must make every kind
of effort to be compassionate towards beings. If a single living being is
protected, that is like the three worlds being protected. If it is killed, the
three worlds are killed. Therefore, we must protect and not kill. Non-
violence is supreme dharma.280 A person who oppresses is a sinner. Not
being dependent on others is emancipation and heaven. It is like desired
food. Our ancestors have said this, and it is certain that there is firm proof
for this. Therefore, men who are scared of hell should not commit violence.
In the three worlds, with its mobile and immobile objects, there is no sin
that is equal to violence. A person who injures goes to hell. A person who
does not injure goes to heaven. There are many kinds of gifts. But since
these yield limited fruits, what will one do with these? There is no gift equal
to the gift of granting freedom from fear. The supreme rishis have spoken
about four kinds of gifts in this world and in the next one, after reflecting on
the meanings of many sacred texts. These are granting fearlessness to those
who are scared, medication for the diseased, learning for those who seek
knowledge and food for those who are suffering from hunger. There are
many kinds of donations that are mentioned. However, these do not amount
to even one-sixteenth of the fruits obtained from granting fearlessness to
beings. The power and strength of jewels, mantras and herbs are
unimaginable. But one makes efforts to obtain these only for earning a
name and earning wealth. The earning of a lot of wealth is only for the sake
of worshipping the twelve senses. Why should anything else be worshipped
in this world? There are five senses of action and five senses of
perception.281 With mind and intelligence added, these are said to be the
twelve auspicious senses. For living beings, heaven and hell are in this
world and not anywhere else. Happiness is said to be heaven and
unhappiness is said to be hell. Those who have thought about the truth
know that giving up the body while enjoying happiness is supreme
emancipation. Those who have thought about the truth know that if
hardships and desire are eradicated and if there is no ignorance, this is
supreme emancipation. Those who speak about the Vedas say that this is
proved in the shruti texts. One should not injure any living being. One
should not engage in violence. Those who slaughter animals say that this is
required for agnishtoma sacrifices. However, these are the views of the
wicked. Those who know say that there is no such proof. It is amazing that
one should desire heaven by cutting down trees, killing animals and
creating a mire of blood, and burning sesamum seeds and ghee in a fire.”’”’
‘“Sanatkumara continued, ‘In this way, he spoke about his own view to
the lord of Tripura. Lovingly, he then made all the residents of the city
listen. He mentioned things that could be directly seen and those that were a
means to ensure physical happiness. He cited examples of this supreme
dharma from Buddhist agama texts282 and from the Vedas. “It is stated in
the shruti texts that bliss is a form of the brahman. This should be
considered to be the truth. Any other conceptions are false. As long as the
body is well and the senses are not impaired and as long as old age is far
away, one should strive for happiness. If the body is not well, if the senses
are impaired and if there is old age, how can there be happiness? Those who
desire happiness should be ready to even give up the body. The earth is
burdened by people who do not please and do not give to those who seek. It
is not burdened by oceans, mountains and trees. The body is quickly
destroyed, and accumulations are also destroyed. Knowing this, a person
who knows must endeavour to ensure physical happiness. One can read the
truth in the Vedas—the body will be breakfast for dogs, crows and worms,
or the body will be reduced to ashes.283 In vain does one seek to classify
humans into different jatis.284 Everyone is human. Who is superior and who
is inferior? Aged people say that the original creation flowed from Brahma.
He had sons. Daksha and Marichi are famous. Following the path indicated
by dharma, Kashyapa, Marichi’s son, married thirteen of Daksha’s
daughters, who possessed beautiful eyes. These days, mortals are limited in
intelligence and valour. In vain, they debate about whether he had
intercourse with someone he should not have had intercourse with.285
Earlier, people thought about this and imagined that the four varnas were
simultaneously born from the mouth, arms, thighs and so on.286 How can
four sons born simultaneously from the same body have different varnas?
Hence, the division into varnas and sub-varnas is not convincing. One
should never accept differences among humans.” O sage! In this way, the
mendicant spoke to the lord of the daityas and the citizens. Along with his
disciples, he attentively destroyed the dharma of the Vedas. He destroyed
the dharma of women and even more seriously, the great dharma of being
faithful to their husbands. He destroyed the dharma of men conquering
their senses, the specific dharma of worshipping devas, the dharma of
shraddha ceremonies,287 the dharma and mantras associated with sacrifices
and in particular, shraddha ceremonies in tirthas. He specifically destroyed
the worship of Shiva, beginning with the worship of lingam; the worship of
Vishnu, Surya, Ganesha and others, following the proper rules; bathing and
donations; and everything especially done on parva days. The mendicant
possessed maya and was supreme among those who knew maya. He
destroyed all these. O Indra among brahmanas! What is the need to speak a
lot? The possessor of maya moved every aspect of dharma connected with
the Vedas far away. All the women who resided in Tripura were deluded
and gave up the dharma of serving their husbands. Earlier, they had
possessed the excellent inclination of serving their husbands. They were
subjugated and were eager to follow this learning. The men were deluded
and regarded themselves as successful only when they enticed the wives of
others. Everyone was deluded—the women in the inner quarters, the
princes and the men and women who dwelt in the city. In this way, all the
residents of the city gave up their own dharma. They turned away and were
delighted at what they thought was a better dharma. O lord! All this
happened because of Vishnu’s command. It was the maya of the lord of
devas. Engaged by him, Alakshmi288 went to Tripura. By lovingly
worshipping the lord of devas and because of their austerities, they had
obtained Lakshmi. Engaged by the lord Brahma, she went out and
abandoned them. As a result of the maya devised by Vishnu, their
intelligence was confounded in this way. This having been instantly
accomplished, Narada thought that he was successful. But despite their
forms, Narada and the possessor of maya did not themselves become
deviants. This was because of the favours of Paramesha. O sage! As a result
of Shiva’s will, the capacity of the king of the daityas, his brothers and
Maya was restrained in this way.’”’
OceanofPDF.com
Chapter 176-3.5(6) (Praise of Shiva)
‘“Vyasa said, ‘The lord of daityas, his brothers and the citizens were
deluded. O Sanatkumara! O lord! What happened thereafter? Please tell me
everything.’”’
‘“Sanatkumara replied, ‘In Tripura, the daityas gave up the worship of
Shiva. The entire dharma of women was destroyed. Evil conduct was
established. Lakshmi’s lord was successful. Along with the devas, Hari
went to Kailasa and told Umapati289 what had happened. Along with the
devas, Rama’s consort and Brahma approached and stood there. They
meditated on the supreme one. In their minds, Brahma and Hari used
eloquent words to praise the omniscient Shankara Purushottama. Vishnu
said, “I prostrate myself before the divinity Maheshvara, the paramatman.
You are the brahman and assume the forms of Narayana, Rudra and
Brahma.” Saying this, like a rod, he prostrated himself before Mahadeva.
He performed japa with the mantra to Dakshinamurti Rudra.290 The lord
stood in the water and with an attentive mind, did this one crore and a half
times. In his mind, he remembered his own lord, Shambhu
Parameshvara.’”’
‘“‘All the devas also fixed their minds on Maheshvara. The devas said, “I
prostrate myself before Shankara, who is in all atmans. He is the remover of
afflictions. He is Nilakantha Rudra. He is Prachetas, with a form as
consciousness. For all of us, you are the destination. You are the one who
counters every calamity. O slayer of the enemies of devas! You are the one
who should be always worshipped by us. You are primordial. You are the
one without an origin. You find bliss within yourself. You are the lord who
does not decay. You created Purusha and Prakriti. You are the lord who
directly created the entire universe. You alone are the creator, preserver and
destroyer. Using the gunas of sattva, rajas and tamas, you become Brahma,
Vishnu and Hara. You are the lord without decay. In this world, you are the
one who enables everyone to cross over. You are the one who bestows
boons. Using speech, you are spoken about. But you are not linked to the
speech or speaker. O Ishana! For the sake of emancipation, yogis who are
excellent in yoga entreat you. You are established in the cavity of the lotus
hearts of yogis. The Vedas and virtuous ones speak about you, saying that
the supreme brahman is your own form. In truth, you are a mass of energy.
You are greater than the greatest. O lord! In this world, you are spoken of as
the paramatman. O Sharva! You are indeed in all atmans. O Bhava! You
are the lord of the three worlds. O guru of the universe! You are everything
seen, heard, praised and known. You are spoken of as smaller than a
molecule291 and as greater than the greatest. Your hands and feet are
everywhere. Your eyes, heads and mouths are in every direction. Your ears
and noses are everywhere. In every direction, I prostrate myself before you.
You are omniscient. You pervade everything. You are the unveiled
Sarveshvara. The universe is your form. O Virupaksha!292 In every
direction, I prostrate myself before you. You are Sarveshvara. You are the
controller. You are truth. You are the supreme Shiva. Your radiance is like
that of one crore suns. In every direction, I prostrate myself before you. You
are the divinity of the universe, without a beginning and without an end.
You are Ishvara, with thirty-six principles.293 You are the one who activates
everything. In every direction, I prostrate myself before you. You are the
one who activates Prakriti. You are the great grandfather for everyone. You
are the lord in everybody. In every direction, I prostrate myself before you.
The shruti texts, those who know the essence of the shruti texts, and even
those who do not know the essence of the shruti texts, speak of you as
Svayambhu, the refuge of everything. You are the one who bestows boons.
In this world, the many beings created by you, and those that will be created
by you, cannot be seen by us. Devas, asuras, brahmanas and mobile and
immobile entities are nothing but you. O Shambhu! O one loved by devas!
Please save us. The gods have no other refuge. We have almost been
destroyed by Tripura. Please kill the asuras immediately. O Parameshvara!
They have been deluded by your maya now. O lord! As a result of what
Vishnu told them, they have deviated from dharma. O one affectionate
towards devotees! As a result of our good fortune, the daityas have given
up all kinds of dharma. They went and sought refuge with those who follow
Buddha and have come under their subjugation. O one who grants refuge!
You have always been the one who carries out the tasks of devas. We have
sought refuge with you. Please do what you wish.” Praising Mahesha in this
way, devas stood in front of him. They lowered their bodies and joined their
hands in salutation, distressed. Ishvara was thus praised by Indra and the
other gods. Vishnu had performed japa. Delighted, astride his bull,
Sarvesha arrived there. Pleased in his mind, he got down from Nandi and
embraced Vishnu. He saw all of them. With a hand resting on Nandi, he cast
a glance of compassion towards the devas. Pleased, Hara, Parvati’s consort,
spoke to Hari in a deep voice.’”’
‘“‘Shiva said, “O lord of gods! I now know the task meant for the devas.
O supreme among devas! Consequent to the strength of the maya used by
Vishnu and the intelligent Narada, the daityas have started to follow
adharma. There is no doubt that I will act so as to destroy Tripura.
However, the great daityas are steadfast in their minds and are devoted to
me. Nevertheless, I should kill them, since as a result of deception, they
have abandoned excellent dharma. Since they have abandoned dharma,
perhaps Vishnu or someone else can kill them. All the daityas who reside in
Tripura have also given up their devotion to me.” All the residents of
heaven heard Shambhu’s words. O lord among sages! They, even Hari,
were dejected. Seeing that Vishnu and the devas were in this state, Vidhatri,
the creator of the worlds, joined his hands in salutation in front of Shambhu.
Brahma addressed him in the following words. Brahma said, “O supreme
one who knows yoga! There is not the least bit of sin in this. Paramesha is
the supreme brahman and always protects devas and rishis. It was because
of your command that they were sent to delude them. They have given up
their own dharma and no longer worship you. But they cannot be killed by
anyone else. O Mahadeva! Therefore, you must save the lives of gods and
rishis. For the protection of the virtuous, those who belong to mleccha jatis
must be killed.294 A king will do that. Your dharma will not suffer from any
sin. Hence, the virtuous and brahmanas must be saved. The thorns must be
uprooted. In this world, any other king who desires to protect his kingdom
will also do this. You are the lord of all the worlds. Therefore, without any
delay, save them. O lord of devas! O divinity! Indras among sages,
sacrifices, the Vedas, the sacred texts and everyone else, including Vishnu
and I, are certainly your subjects. O lord! You are Sarveshvara. Over all
devas, you are the universal emperor. Hari and the entire universe surround
you. O one without origin! Hari is your heir apparent.295 I, Brahma, am your
priest. Perform the task of a king. Shakra will carry out your commands. O
Sarvesha! All the other devas are like machines, subject to your control.
They are always engaged in their own respective tasks. This is the truth.
There is no doubt that this is the truth.” Parameshvara heard the words
spoken by Brahma. Pleased in his mind, Shankara, the lord of the gods,
spoke to Vidhatri. Shiva said, “O Brahma! O lord! If I am being described
as the emperor and king of devas, nothing that I have accepted indicates
this. I do not possess an extremely divine chariot and a corresponding
charioteer. Nor do I possess a bow and arrows, required to ensure victory in
a battle. If I possessed a bow and arrows and mount, in a battle, I could
have killed the daityas, despite their being strong.” Hearing the lord’s
words, Brahma, Upendra and Indra and devas rejoiced. They bent down and
spoke to Maheshvara. The devas said, “O lord of devas! O Maheshvara! We
will arrange for all the equipment, a chariot and other things. O lord! We
have armoured ourselves for the battle.” Following Shiva’s will, all of them
said this and readied themselves. Pleased, the gods joined their hands in
salutation and spoke to him individually.’”’
OceanofPDF.com
Chapter 177-3.5(7) (Praise by Devas)
‘“Sanatkumara said, ‘Hara is the refuge. He is affectionate towards his
devotees. Hearing the words of devas and others, he happily agreed to the
proposal. O sage! Meanwhile, with her two sons, Devi Shivaa arrived at the
spot where Hara and the devas were. Seeing that Shivaa had arrived, Vishnu
and the others quickly lowered their heads and prostrated themselves. They
were surprised, but not alarmed. O sage! All of them uttered auspicious
words of “Victory”. However, not knowing about the reason why she had
come, they remained silent. Devi was praised by all the devas. Full of
extraordinary enthusiasm and pleased, she spoke to her husband, who was
accomplished in many kinds of pastimes. Devi said, “O lord! Look at the
one with six faces. He resembles the sun. He is our son, and he is the best
among sons. He is adorned with the best of ornaments.” Shiva was thus
addressed by the mother of the worlds in eloquent words. Ishana was not
satisfied but drunk in the amrita of Skanda’s face. He remembered the
daityas who had come and had been crushed by Skanda’s own energy.
Maheshvara embraced him. He inhaled the fragrance of his head and was
delighted. Jagadamba remained there and had consultations with the lord.
Thereafter, accomplished in many kinds of pastimes, she stood up.
Shambhu, who engages in excellent pastimes, was honoured by all the
gods. Along with Nandi, the one with the six faces and the daughter of the
king of mountains, the intelligent one entered his residence. All the devas
remained near the door of the lord of devas. O sage! All their minds were
distracted, and they were extremely anxious. “What will he do? Where will
we go? What will bring us happiness? What exactly happened? We are
doomed.” Shakra and the others were extremely agitated. They looked at
each other and spoke in this way. Their words faltered and they cursed their
ill fortune. “We are sinners.” Others said, “We are extremely unfortunate.”
Other gods said, “The Indras among daityas are fortunate.” Hearing the
many kinds of noise being created, the immensely energetic Kumbhodara296
drove the gods away with a staff. Scared, the gods ran away, uttering words
of lamentation. The sages and others were agitated. Indra was filled with
lassitude and sank down on his knees on the ground. Other devas and rishis
were also filled with great lassitude and fell down on the ground. All the
sages and gods were agitated. They got together and approached Vidhatri
and Hari, who were friendly towards them. Kashyapa and all the other
sages spoke to Hari, who dispels the fear of the worlds. “Alas! Destiny is
powerful.” The brahmanas said, “Because of our ill fortune, the task has
been left incomplete.” Others were amazed and exclaimed, “What has
caused this impediment?” O sage! Hearing the words spoken by Kashyapa
and the others, Hari comforted the sages and devas in the following words.
Vishnu said, “O devas! O sages! All of you listen attentively to my words.
Why are you miserable? Cast aside all this unhappiness. O devas! The
worship of the great is not a task that is easily accomplished. It has been
heard that when one worships the great, initially, there is misery. O devas!
When he knows how firm you are, he will certainly be pleased. All of you
think about this in your minds. How can Parameshvara Shiva, the lord of all
the ganas, be quickly brought under your control? Utter Pranava first. Utter
‘Namah’ at the end. Say ‘Shivaaya’ and after that, ‘shubham’ twice. Utter
‘kuru’ twice and ‘Shivaaya’ again. Then utter ‘Namah’ and Pranava. The
learned always used this mantra.297 If you follow this and recite it one crore
times, performing japa to Shambhu, Shiva will accomplish your task.” The
powerful Hari, who enters everywhere, said this.’”’
‘“‘O sage! At this, the devas worshipped Hara again. To accomplish the
task of the devas, and specifically that of the sages, Hari and Vidhatri also
fixed their minds on Shiva and performed japa. O supreme among sages!
The devas stood there, resorted to their fortitude, and repeatedly uttered the
word “Shiva” one crore times. Meanwhile, Shiva himself appeared before
them in the form that is described and spoke the following words. Shri
Shiva said, “O Hari! O Vidhatri! O devas! O sages who are auspicious in
your vows! I am pleased. You have conquered me through this. Please ask
for the desired boon.” The devas replied, “O lord of devas! O lord of the
universe! O Shankara! Know that the gods have been incapacitated. If you
are pleased, let Tripura be destroyed. O Paramesha! O friend of the
distressed! O one who shows compassion! Please save us. Whenever devas
have faced a calamity, you have repeatedly saved them.” O brahmana!
Hearing their words and those of Hari and Vidhatri, Mahesha smiled and
spoke to them again. Mahesha said, “O Hari! O Vidhatri! O devas! O sages!
Listen to all my words. In my view, Tripura has already been destroyed.
Without any delay, give me the chariot, the charioteer, the divine bow and
excellent arrows and everything else that you have pledged to give me
earlier. O Vishnu! O Vidhatri! You are certainly the lords of the three
worlds. Therefore, you should make efforts to make me the emperor in
every possible way. The destruction of Tripura is held to be a task that will
help devas. Hence, since you have the rights over creation and preservation,
you should make all the efforts. This mantra is extremely sacred and
auspicious. It generates delight in me. It bestows objects of pleasure and
emancipation. For those who are Shiva’s devotees, it brings everything
wished for. It is blessed and bestows fame, a long lifespan, heaven and
everything else that men desire. It bestows freedom from desire, in this
world and the next for those who are emancipated. It bestows objects of
pleasure and emancipation. If a man purifies himself and always chants this
mantra, and if he hears it or makes it heard, he obtains everything that he
desires.” Hearing the words of Shiva, the paramatman, all the devas were
delighted, even more than Hari and Brahma were. Following the command
and for the sake of the universe, Vishvakarma built a divine and extremely
beautiful chariot, that had all the devas in it.’”’
OceanofPDF.com
Chapter 178-3.5(8) (Description of the Chariot)
‘“Vyasa said, ‘O Sanatkumara! O omniscient one! O supreme among
Shiva’s devotees! O one with virtuous inclinations! O father! You have
made me hear a wonderful account about Paramesha. Now please tell me
about the construction of the supreme chariot, which had all the devas in it.
The intelligent Vishvakarma constructed this divine chariot for Shiva.’”’
‘“Suta continued, ‘The lord among sages heard the words spoken by
Vyasa. Sanatkumara remembered Shiva’s lotus feet and replied.’”’
‘“Sanatkumara answered, ‘O Vyasa! O immensely wise one!
Remembering Shiva’s lotus feet, according to my intelligence, I will tell
you about the construction of the chariot, built by Vishvakarma for the
divinity Rudra. Lovingly and attentively, he constructed a divine chariot
that had all the worlds in it. It was revered by everyone. It was made of gold
and had all the elements in it. The right wheel was the sun, and the left
wheel was the moon. O Indra among brahmanas! The right wheel had
twelve spokes and the twelve Adityas presided over them.298 O one
excellent in vows! The left wheel had sixteen spokes, and these were
presided over by the sixteen digits of the moon. The nakshatras decorated
the left. O bull among brahmanas! The six seasons were the rims. The sky
constituted the joints and Mandara formed the inside of the chariot.299 It is
said that the Udaya and Asta mountains were the two poles. The great Meru
was the base, supported by the Keshara mountains. The year was the speed
and the two ayanas fixed the wheels. Muhurtas were joints for the wheels,
while kalas are described as pins for the yoke. Kashthas are said to have
been the nose, while kshanas were the shafts. Nimeshas are said to have
been the floor, while anulavas were the poles. The firmament was the
chariot’s bumper, and heaven and emancipation were the standards.
Bhramaka and Kamadudha were said to be the extremities of the yoke.300
Manifest intelligence was the shaft of the chariot and unmanifest
intelligence constituted the reeds. The corners were ahamkara and the
elements were said to be its strength. The senses were the ornaments on all
sides. O supreme among sages! Faith was the chariot’s movement. O one
excellent in vows. The six Vedangas301 were the ornaments. Puranas and
texts on nyaya, mimamsa and dharma were the minor ornaments. There are
strong and excellent mantras, possessing all the auspicious signs. Along
with their letters, quatrains and effort made to recite them, they are said to
have become the covering. Ananta, adorned with one thousand hoods, was
the fastening. The directions and the sub-directions were the support for the
chariot. Pushkara and the others302 were the flags, golden and adorned with
jewels. The oceans are said to have been the four bulls that dragged the
chariot. Ganga and other best among rivers were adorned with every kind of
ornament. All of them assumed the form of women and held whisks in their
hands. They took up positions in different places and made the chariot
beautiful. The seven, Avaha and the others, were the excellent golden
steps.303 In every direction, Mount Lokaloka304 constituted the minor steps.
Manasa and other lakes were the beautiful transverse steps on the outside.
The Varshachalas305 are said to have been the bonds in every direction. The
residents of the nether regions constituted the bottom of the chariot. It is
said that the divinity Bhagavan Brahma was the charioteer and held the
reins. Pranava, the divinity associated with the brahman, became the whip.
The letter “A” was the great umbrella. On the side, Mandara held a staff.
The Indra among mountains was his bow and the lord of serpents himself
became the bowstring. Devi Sarasvati, who has a form as the shruti texts,
became the bells on the bow. The immensely energetic Vishnu became the
arrows and Agni is said to have been the spear. O sage! The nigama texts
are said to have been the four horses. The supreme stellar bodies became
the remaining ornaments. The army originated from poison. The winds
were said to be mounts. Vyasa and other rishis were the ones who drove
these mounts. O lord among sages! What is the need to speak a lot? I have
described it in a few words. Everything that exists in the universe is said to
have found a place in the chariot. In this way, following the auspicious
command of Brahma and Vishnu, the intelligent Vishvakarma created the
chariot and its accompaniments perfectly.’”’
OceanofPDF.com
Chapter 179-3.5(9) (Shiva’s Advance)
‘“Sanatkumara said, ‘Such was the divine chariot, full of many wonders.
After yoking the nigama texts as horses, Brahma handed the reins over to
Shiva. Vishnu and other gods honoured the lord of devas and in many ways,
requested Shambhu, the wielder of the trident, to mount. That divine chariot
was fortified on every side and all the devas were in it. The great lord,
Shambhu, mounted. He was praised by rishis, devas, gandharvas,
pannagas, Vishnu, Brahma and the guardians of the worlds. He was
surrounded by large numbers of apsaras, accomplished in singing.
Shambhu, the one who bestows boons, was radiant and he glanced towards
the charioteer. The chariot had been constructed with everything in the
worlds. The horses had originated from the Vedas. When he mounted, they
could not bear the load and fell down on the ground. The earth quaked and
all the mountains trembled. Shesha couldn’t bear the sudden burden and
trembled, suffering. Bhagavan, who holds up the earth,306 assumed the form
of an Indra among bulls and from below, supported the chariot for an
instant. But in an instant, the Indra among bulls sank down on its knees on
the ground. Mahesha was astride the chariot, and it was impossible to bear
his great energy. Bhagavan307 himself took up the reins in his own hand and
steadied the horses. The divinity stabilized the excellent chariot. The horses
were permeated by the Vedas and were as swift as the wind and thought.
Brahma urged them and steadied the excellent chariot, driving it again
towards the three cities. Mahesha was astride the chariot and the spirited
danavas were there. Glancing towards the devas, Bhagavan Rudra Shankara
spoke. “O excellent gods! The asuras can be killed only if the devas assume
the forms of different animals and become Pashupatis, not otherwise.308 To
kill the supreme daityas, do this. They cannot be slain otherwise.” Hearing
the words of the intelligent lord of devas, all of them were dejected. They
were suspicious of becoming animals. Ascertaining their sentiments, the
lord of devas, Ambika’s husband, laughed. Out of compassion, Shambhu
addressed the devas in these words. Shambu said, “O excellent gods! Even
if you assume animal inclinations, you will not fall down. Hear about the
rite that must be performed for a person to be freed from the state of being
an animal. Anyone who follows the divine rite of Pashupata will be freed. I
pledge to you that this is the truth. Control yourselves and assume the state
of being animals. O excellent gods! If a person practices my vow of
Pashupata, he will be freed from the state of being an animal. There is no
doubt about this. If a person observes this and faithfully serves for twelve
years, and three years after that, he is freed from the state of being an
animal. O supreme among gods! Therefore, you should observe this divine
rite. There is no doubt that you will then be freed from the state of being
animals.” Hearing the words of Mahesha, the paramatman, the devas, Hari,
Brahma and the others, agreed. Hence, all the excellent devas and asuras
became the lord’s animals. Rudra is Pashupati. He is the one who frees from
the state of being an animal. That is the reason Mahesha is famous in the
worlds as Pashupati. He is the one who bestows welfare. Hearing the words
of the lord of devas, devas, Brahma, Vishnu and others, rejoiced. They
uttered exclamations of “Victory”. At that time, the great-souled one
assumed a form that is impossible to describe even in one hundred years.’”’
‘“‘In this way, Mahesha, Maheshani’s lord and the lord of everything,
left, to destroy Tripura and bring happiness to everyone. When the lord of
devas left to destroy Tripura, the foremost among the kings of immortals
also left with him. All of them were as resplendent as the sun. They were
astride the best of elephants, horses, lions, bulls and chariots. They were
like gigantic mountains and had the complexions of mountains. Their
weapons were ploughs, shala trees, bludgeons and bhushundis.309 The lords
among gods left happily, with many kinds of weapons in their hands. With
many weapons, they were supremely radiant and excellent. There were
great festivities, with chants about Shambhu’s victory. Indra, the one who
originated from the lotus310 and Vishnu were foremost among the ones who
proceeded ahead of Maheshvara. All the sages, with matted hair, advanced
cheerfully. They held staffs in their hands. Siddhas and charanas who
roamed around in the sky showered down flowers. O Indra among
brahmanas! All the lords among ganas also proceeded towards Tripura.
Who is capable of enumerating their number? I will mention a few. The
noble Bhringi, Indra among all the ganas, was surrounded by leaders of
ganas, devas and ganas. Astride a vimana, as he left to engage with Tripura
and destroy it, he resembled the great Indra. There were Kesha, Vigatavasa,
Mahakesha, Mahajvara, Somavallisavarna, Somada, Sanaka, Somadhrik,
Suryavarcha, Suryapreshanaka, Suryaksha, Surinama, Surasundara,
Praskanda, Kundara, Chanda, Kampana, Atikampana, Indra, Indrajava,
Yantri, Himakara, Shataksha, Panchaksha, Sahasraksha, Mahodara,
Satijahu, Shatasya, Ranka, Karpuraputana, Dvishikha, Trishikha,
Ahamkarakaraka, Ajavakra, Ashtavakra, Hayavakra and Arddhavakraka.
These and others were the valiant leaders of ganas. They were many and
innumerable. Surrounding Isha, they proceeded. There were hundreds of
thousands who were devoid of any specific characteristics. Surrounding
Mahadeva, the wielder of Pinaka, they proceeded. In an instant, through
their mere thoughts, they were capable of burning down everything, mobile
and immobile. The wielder of Pinaka is capable of burning down the entire
universe. What need be said about the burning down of Tripura? Shambhu
did not need a chariot, arrows, ganas or devas. O Vyasa! With the Pinaka in
his hand, he left to burn down Tripura and the ones who hated devas. When
he had himself gone, his taking gods and his own ganas with him was
surprising. O supreme among rishis! What was the reason for this? I will
tell you. This was to establish his fame, which destroys great impurities, in
the worlds. There was yet another reason of persuading the wicked. Among
all devas, there is no one who is as distinguished as him.’”’
OceanofPDF.com
Chapter 180-3.5(10) (Burning of Tripura)
‘“Sanatkumara said, ‘In this way, Mahadeva Shambhu was astride a
chariot that was equipped in every possible way. He got ready to burn down
everything in Tripura and the enemies of the gods. He stood in an elevated
spot and affixed the excellent arrow. He fixed it to the bow and assumed the
immensely wonderful posture of pratyalidha.311 His hands were firm, and
his eyes were focused. He remained in that immobile posture for a hundred
thousand years. Ganesha was stationed on his thumb. During this time,
Tripura and the daityas did not come within the range of vision of the
wielder of the trident. Munjakesha312 Virupaksha Hara stood there, holding
the bow and arrow. An extremely beautiful voice was then heard from the
firmament. “O Bhagavan! O lord of the universe! Until Vinayaka313 is
worshipped, you will not be able to destroy Tripura.” Hearing these words,
the slayer of Andhaka,314 summoned Bhadrakali and worshipped the one
with the face of an elephant. Having worshipped Vinayaka, he was happy
and content. In front of him, Bhagavan Hara saw Tripura, inhabited by the
great-souled daityas who were sons of Taraka, in the sky. They had come
together, as they were meant to. Maheshvara, the lord of devas, is the
paramatman and is worshipped by everyone. He does not become
successful in a task because of someone else’s favour. He rules himself and
is the supreme brahman. He is saguna and nirguna. Without being
discerned, he is the lord of everyone. He is the unsullied paramatman. His
atman is in the five divinities.315 He is worshipped by the five divinities. He
is the supreme lord. There is no one who deserves to be worshipped by him.
He is the refuge who is worshipped. O sage! That being the case, everything
occurred because of his pastimes. Such is the conduct of the lord of devas,
Mahesha, who bestows boons. That is the reason Mahadeva worshipped
Ganadhipa.’”’
‘“‘At that time, the three cities quickly came together. O sage! The three
cities became like one. There was tumultuous rejoicing among the great-
souled devas and others. All the devas, ganas, siddhas and supreme rishis
uttered words of “Victory” and praised the one with eight forms.316 Brahma
and Vishnu, the lord of the universe, said, “O Maheshvara! The time has
arrived for slaying the daityas, Taraka’s sons who reside in Tripura. O lord!
Please perform the task for devas. They have come together. O lord of
devas! Please do it before the cities are separated again. Please release the
arrow and reduce Tripura to ashes.” Sharva drew the bowstring back and
fixed the arrow, the revered pashupata weapon. He thought of Tripura. The
divinity Mahadeva is supremely skilled in pastimes. For some reason, he
glanced at it with contempt. In an instant, Virupaksha was capable of
reducing Tripura to ashes. However, Paramesha, the destination of the
virtuous, waited for the right time. With his glance, the lord of devas is
capable of burning down the three worlds. “So as to extend our fame, you
should now release the arrow.” Vishnu, Brahma and everyone else praised
him in this way. Maheshvara desired to burn down Tripura with that arrow.
At the muhurta known as abhila,317 he drew the wonderful bow back. The
bowstring slapped against his palms and the loud roar was impossible to
bear. He addressed the great asuras and made them hear his own name. He
released that fierce arrow, with a radiance like that of one crore suns. It was
swift in speed and pervaded by Vishnu. It blazed greatly and Vahni was on
the tip. It burnt down Tripura and the daityas in the three cities, destroying
their impurities. Having come together, the three cities were burnt down and
reduced to ashes. Burnt, they fell down on earth, girdled by the four
oceans.318 Hundreds of daityas were burnt down by the fire in the arrow,
uttering loud sounds of lamentation. After all, they had deviated from the
worship of Shiva. Along with his brothers, Tarakaksha was burnt down. He
remembered his own lord and divinity, Shankara, who is affectionate
towards his devotees. Full of great devotion, he lamented, using many types
of words. In his mind, he glanced towards Mahadeva and spoke to him.
Tarakaksha said, “O Bhava! You know that you have been satisfied by me
and my relatives. This is true. You have burnt us down. But burning down
at your hands is difficult for even the gods and asuras to obtain. That being
the case, in every birth, let our intelligence and sentiments be devoted to
you.” O sage! As they were saying this, following Shiva’s command, Vahni
burnt down the danavas and reduced them to ashes. There were other
danavas who were children and aged. O Vyasa! Following Shiva’s
command, they were also swiftly burnt down and reduced to ashes. Like the
world at the end of a kalpa, the fire burnt down everyone—men, women
and mounts who were there. Some excellent women let go of the necks of
their husbands and were burnt down. Some were asleep and not attentive.
Some women were exhausted from sexual intercourse. Some were burnt
partially. Realizing this, they were confused and lost their senses. There
wasn’t even the most subtle of objects, mobile or immobile, in Tripura that
escaped being burnt down by the terrible fire. The only one left was Maya,
the undecaying Vishvakarma of the daityas. Those who did not oppose
devas were saved by Shambhu’s energy. When there is a calamity, a
virtuous devotee seeks refuge with Mahesha. There were daityas and other
beings who, in thoughts and deeds, had not created any impediments. They
were not destroyed. Therefore, it is the task of the virtuous to avoid deeds
that are condemned in the worlds. These lead to decay and must not be
followed. There should not be a situation like that faced by the residents of
Tripura. This is everyone’s view. Of course, there is always destiny.
Through the strength of worshipping Shiva, daityas and all their relatives
who worshipped Rudra became Ganapatis.’”’
OceanofPDF.com
Chapter 181-3.5(11) (Praise by Devas)
‘“Vyasa asked, ‘O Brahma’s son! O immensely wise one! O supreme
among Shiva’s devotees! You are blessed. Once all of Tripura was burnt
down, what did devas do? Where did Maya go? Where did the other lords
who had been burnt go? If it is an account about Shambhu, please tell me
everything.’”’
‘Suta said, “Hearing Vyasa’s words, Sanatkumara, the creator’s
illustrious son, remembered Shiva’s feet and replied.”’
‘“Sanatkumara replied, ‘O Vyasa! O immensely intelligent one! O son of
Parashara!319 Listen to Mahesha’s conduct. This destroys all sins. In his
pastimes, he was following the ways of the world. Maheshvara burnt down
everything in Tripura, full of daityas. The gods were especially surprised.
Devas, along with Indra and Upendra, did not say anything. All of them
glanced at the immensely energetic Rudra with fear. He was fierce and
generated great fear. He blazed in the ten directions. He resembled one
crore suns. He resembled the fire at the time of dissolution. All the gods
stood there, with their faces lowered. Devi, Himalaya’s daughter, also
looked at the divinity with fear. Seeing that the army of devas was terrified,
the bulls among rishis did not say anything. They stood there, in every
direction, prostrating themselves. On seeing Shankara’s form, Brahma was
also scared. With a satisfied heart, he controlled himself and along with the
devas, praised him. Though Maheshvara is subservient towards his
devotees, Vishnu was also scared of the lord of devas, Bhava Hara, the
destroyer of Tripura, who was with Girija. Brahma said, “O lord of devas!
O Mahadeva! You show favours towards your devotees. O Paramesha! O
one who brings welfare to all the devas! Be pleased. O protector of the
world! Be pleased. O one who grants bliss! Be pleased. O Shankara! Be
pleased. O lord! O Parameshvara! Be pleased. O one whose form is OUM! I
prostrate myself before you. You are the one who enables a person to cross
over. O lord of all devas! O destroyer of Tripura! O Maheshvara! Be
pleased. O divinity! Many kinds of words are used to speak of you. O
Shankara! O one who is lovingly worshipped! You are without gunas. I
prostrate myself before you. You are beyond Purusha and Prakriti. You are
without transformations. You are eternal. You are always content. You are
radiant. You are without blemish. You are divine. You possess the three
gunas. I prostrate myself before you. You possess gunas. I prostrate myself
before you. You are the lord of heaven. I prostrate myself before you. You
are Sadashiva. You are serene. You are Mahesha. You wield the Pinaka. You
know everything. You are the refuge. O Sadyojata!320 I prostrate myself
before you. O Vamadeva! O Rudra! O Tatpurusha! O Aghora! O one who is
served properly! O one who is subservient to devotees! I prostrate myself
before you. O Ishana! O one who should be worshipped! O one who
confers bliss on devotees! Please save us. Please protect us. O Mahadeva!
All the immortals are scared. Now that Tripura has been burnt, all the
immortals have become successful in their objectives.” All the devas
separately praised him and prostrated themselves before Sadashiva. Brahma
and the others were extremely happy.’”’
‘“‘Brahma himself lowered his shoulders. He joined his hands in
salutation and prostrated himself before the divinity Maheshvara
Tripurari.321 Brahma said, “O Bhagavan! O divinity! O lord of devas! O
destroyer of Tripura! O Mahadeva! May my great devotion towards you
never waver. O lord of devas! O Shankara! Let me always be your
charioteer. O lord! O Parameshvara! May you always be favourably
disposed towards me.” In this way, Vidhatri extolled Shambhu, who is
affectionate towards his devotees. Pervasive in intelligence, his shoulders
were lowered, and his hands were joined in salutation. He stopped.
Bhagavan Vishnu also prostrated himself before Maheshvara. He joined his
hands in salutation and lauded Maheshvara. Vishnu said, “O lord of devas!
O Mahesha! O friend of the distressed! O one who shows compassion! O
Paramesha! Be pleased. Show your compassion towards those who are
lovingly prostrating themselves. O nirguna! I prostrate myself before you.
Then again, you are saguna. Prakriti is your form. Then again, Purusha is
your form. The gunas are your form. I bow down before you. O one whose
atman is in the universe! I prostrate myself before you. O one who loves
devotion! O serene one! O Shiva! O paramatman! O Sadashiva! O Rudra!
O lord of the universe! I prostrate myself before you. From now on, may
my devotion towards you be steady and increase.” The supreme among
Shiva’s excellent devotees said this and stopped. All the devas prostrated
themselves and spoke to Parameshvara. The devas said, “O protector of
devas! O Mahadeva! O one who shows compassion! O Shankara! O lord of
the universe! Be pleased. O Parameshvara! Be pleased. O universal creator!
Be pleased. We happily prostrate ourselves before you. May our devotion
towards you be steady and let its flow increase.” In this way, the lord of
devas was extolled by Brahma, Hari and the immortals. Pleased in his mind,
Shankara, who brings welfare to the worlds, replied. Shankara said, “O
Vidhatri! O Hari! O devas! I am especially pleased with you. All of you
think and ask for the desired boon that is there in your minds.” O supreme
among sages! Hearing Hara’s words, all the devas were pleased in the inner
recesses of their hearts and replied. All the devas said, “O divinity! O lord
of devas! O Bhagavan! Know that we, gods, are your servants. O supreme
divinity! If you are pleased with us, please grant us the boon that you will
manifest yourself whenever devas face a misery and that you will always
destroy that misery.” Simultaneously addressed by Brahma, Hari and the
immortals in this way, Bhagavan Rudra was pleased in his mind and agreed
to this. “This will always be the case. I am pleased with this hymn. O gods!
If people read this, or hear it, I will certainly always grant them whatever
they wish for.” Having said this, the delighted Shankara gave them
everything that was liked by all the devas. Hara always removes the
miseries of devas.’”’
OceanofPDF.com
Chapter 182-3.5(12) (Devas Return)
‘“Sanatkumara said, ‘Meanwhile, danava Maya saw that Shambu was
pleased. As a result of the strength of his compassion, he had not been
burnt. Extremely happy, he approached. Rejoicing, he prostrated himself
before Hara and the other gods. He lowered his shoulders, joined his hands
in salutation and prostrated himself before Shiva again. After this, he got up
and glanced at Shiva with eyes of love. His voice faltered in joy. His atman
was full of devotion and Maya, supreme among danavas, praised him.
Maya said, “O lord of devas! O Mahadeva! O one who is affectionate
towards his devotees! O Shankara! Your form is like that of a kalpavriksha.
You do not favour any particular side. Radiance is your form. I prostrate
myself before you. The universe is your form. I prostrate myself before you.
O one with the pure atman! I prostrate myself before you. O one who
purifies! I prostrate myself before you. O one with wonderful forms! O
eternal one! O one who is beyond forms! I prostrate myself before you. O
one with a divine form! O divine one! O one who bestows divinity! I
prostrate myself before you. O one who destroys the afflictions of all those
who prostrate themselves! O one with welfare in your atman! I prostrate
myself before you. O creator, preserver and destroyer of the three worlds! I
prostrate myself before you. I bow down. O one who can be approached by
devotees through devotion! O ocean of compassion! I prostrate myself
before you. O one who ensures success in obtaining fruits of austerities! O
Shivaa’s beloved! O Shivaa’s lord! O supreme lord! O one who loves to be
praised! I do not know how to praise. O Sarvesha! Be pleased. I have
sought refuge with you. Save me.” O best among brahmanas! Hearing the
words of praise spoken by Maya, Parameshvara was pleased. He replied to
Maya affectionately. Shiva said, “I am pleased with you. O Maya! O
supreme among danavas! Ask for a boon. There is no doubt that I will grant
you what you wish for.” Maya, bull among danavas, heard what Shiva
Shambhu said. He lowered his shoulders, joined his hands in salutation,
bent down and replied to the lord. Maya answered, “O lord of devas! O
Mahadeva! If you are pleased with me and if I am worthy of a boon, please
grant me eternal devotion towards you. Let me always be friendly towards
your devotees. Let me always possess compassion towards the distressed. O
Parameshvara! Let me ignore other beings who are crooked. O
Maheshvara! May I never possess the sentiments of an asura. O protector!
Let me always be fearless. Let me always be immersed in your auspicious
chants.” Shankara Parameshvara, affectionate towards his devotees, was
asked in this way. Pleased, he replied to Maya. Maheshvara said, “O bull
among danavas! You are blessed. You are devoted to me, and you are
without aberrations. I will now grant you all the boons that you have asked
for. Go to the world known as Vitala, as beautiful as heaven. Following my
command, go there, with your own family. You will remain there, fearless.
You will always be happy and possess devotion. As a result of my
instruction, you will never possess the sentiments of an asura.” Thus
addressed, he lowered his head before the great-souled Shankara. He
prostrated himself before the gods and went to Vitala.’”’
‘“‘Meanwhile, those with the shaven heads arrived there. They prostrated
themselves before Vishnu, Brahma and the other gods and asked, “O devas!
Where will we go? What task will we undertake? Please instruct us quickly.
We will carry out your commands. O Hari! O Vidhatri! O gods! We have
committed a wicked deed. The daityas were devotees of Shiva and we
destroyed their devotion towards Shiva. We will reside in hell for one crore
kalpas. Since we have opposed devotion towards Shiva, there is no doubt
that there is no salvation for us. However, we performed this wicked deed
because of your wish. Therefore, show us your compassion and tell us a
means of pacification. We have sought refuge with you.” Those with shaven
heads stood in front of them, hands joined in salutation. Hearing their
words, Vishnu, Brahma and the other gods replied to them. Vishnu and the
others said, “O ones with shaven heads! Under no circumstances should
you be scared. All of these wonderful events occurred because of Shiva’s
command. You will not have a wicked destination that brings you misery.
You reside with Shiva and have done a good deed for devas and rishis.
Shambhu acts to bring welfare to devas and rishis. Those who bring welfare
to devas and rishis are loved by him. Men who ensure the welfare of devas
and rishis never have a wicked destination. But from now on, when kali
yuga has entered, men who follow this view will have a wicked destination.
There is no doubt that we have spoken the truth. O ones with shaven heads!
O patient ones! You will follow our command and until kali yuga has
actually arrived, you will reside in the desert regions, hidden. Go there.
When kali yuga arrives, you will establish your own views. People will be
deluded by kali yuga, and those foolish ones will accept your views.” O
lord among sages! The lords among gods instructed those with shaven
heads in this way. They bowed down and left for their designated
hermitages.’”’
‘“‘Bhagavan Rudra burnt down the residents of Tripura and
accomplished his objective. The great yogi was worshipped by Brahma and
the others. Having accomplished this great deed for the immortals, along
with all his own ganas, Devi Shivaa and his sons, the lord vanished from
the spot. When the divinity vanished, along with Shivaa and his family, the
bow, the arrows and the other equipment also vanished from the place.
Brahma, Hari, devas, sages, gandharvas, kinnaras, nagas, sarpas, apsaras
and humans were happy. Rejoicing, they left for their own respective
abodes, praising and chanting about Shankara’s fame. They reached their
destinations and were full of joy. I have thus told you everything about the
conduct of the one who wears the moon on his crest, about the destruction
of Tripura and about his supreme pastimes. This blessed account bestows
fame and a long lifespan and increases grain and wealth. It confers objects
of pleasure and emancipation. What else do you wish to hear? If a person
constantly reads, or hears, this supreme account, he enjoys everything that
he desires in this world. At the end, he obtains emancipation.’”’
OceanofPDF.com
Chapter 183-3.5(13) (Shakra Gets His Life Back)
‘“Vyasa said, ‘O brahmana! O illustrious one! O Brahma’s son! I have
earlier heard that lord Shankara killed the great daitya, Jalandhara. O
immensely wise one! Please tell me in detail about that conduct of the one
who wears the moon on his crest. After hearing about his unblemished
fame, who can be content?’”’
‘Suta said, “The great sage, Brahma’s son, was asked this by Vyasa.
Accomplished in the use of words, he calmly spoke words that were full of
meaning.”’
‘“Sanatkumara said, ‘O sage! On one occasion, Jiva322 and Shakra were
filled with great devotion. Greatly desiring to see Isha, they went to Kailasa.
The lord Shankara got to know that the guru and Indra had arrived. So as to
test their jnana, the destination of the virtuous wished to show himself in a
certain way. Completely naked, he obstructed their path. The matted hair on
his head was knotted and his face beamed. The guru and Shakra were
proceeding happily. They saw this terrible being in the middle of the road.
His appearance was extraordinary. He was greatly energetic, but serene.
The matted hair on his head was knotted. His arms were long, and his chest
was broad. He was fair, but he was terrible to behold. Purandara was
extremely insolent because of his entitlement. He did not know that the
person blocking his path was Shankara and questioned him. Purandara
asked, “Who are you? Where have you come from? What is your name?
Speak the truth. Is Shambhu in his place? Or has the lord gone somewhere
else?” Asked by Shakra, the ascetic did not say anything in reply. Though
Shakra asked again, the naked one did not reply. Purandara, the lord and
king of the worlds, asked again. However, the lord engages in pastimes. The
great yogi had assumed this form and was silent. Though asked repeatedly
by Shakra, the naked one did not say anything in reply. Bhagavan wished to
test Shakra’s jnana. Insolent because of the prosperity of the three worlds,
the lord of devas was angered. He addressed the one with the matted hair in
words of censure. Indra said, “Though I asked, you did not give me an
answer. O evil-minded one! Therefore, I will slay you with the vajra. Who
will save you?” Saying this, the wielder of the vajra glanced angrily at him.
So as to kill the naked one, he raised the vajra. The divinity Sadashiva saw
that Purandara had raised the vajra in his hand. Before he could hurl the
vajra, Shankara paralyzed him. Rudra was overwhelmed by rage. His eyes
turned fierce and terrible. He swiftly blazed in energy, as if he was going to
burn him down. Such was Rudra’s rage and valour, that Shachi’s husband
could not move his arm. He was like a serpent, burnt down by a mantra.’”’
‘“‘As he blazed in his own energy, Brihaspati used his intelligence to
immediately fathom that this was the lord Hara. He prostrated himself.
Pervasive in his intelligence, the guru joined his hands in salutation. He lay
down on the ground, like a rod, and used a hymn to praise the lord. The
guru said, “O divinity who is supreme above the devas! O Mahadeva! O
paramatman! I prostrate myself before you. O lord! O Maheshvara! O
Tryambaka!323 O Kapardin!324 O protector of the distressed! O potent one! O
slayer of Andhaka! I prostrate myself before you. O destroyer of Tripura! O
Sharva! O brahman! O Parameshthi! O Virupaksha! O Rudra! O one with
many forms! O Shambhu! O malformed one! O one with extreme forms! O
one who is beyond forms! I prostrate myself before you. O one who
arranged for the destruction of the sacrifice!325 O one who bestows the fruits
of sacrifices! O one whose form is the sacrifice! O one who initiates
supreme karma! I prostrate myself before you. O destroyer of Kala!326 O
Kala! O one who wears terrible serpents! O Paramesha! I prostrate myself
before you. O one who pervades everything! I prostrate myself before you.
O one who severed Brahma’s head! I prostrate myself before you. O one
lauded by Brahma and Chandra! O one who loves brahmanas! I prostrate
myself before you. O paramatman! I prostrate myself before you. You are
fire. You are wind. You are space. You are water. You are the earth. You are
the radiance in the sun and the moon and the circle of stellar bodies. You
are Vishnu. You are Brahma. O supreme lord! You are praised by them,
Sanaka and the other sages and Narada, store of austerities. You are the lord
of all the worlds. Your atman is in the universe. You are everything, but you
are distinct from everything. You are beyond Prakriti. With rajas, you
assume the name of Vidhatri and create the worlds. With sattva, you assume
the form of Hari and protect the entire universe. O Mahadeva! With tamas,
you assume the form of Hara. In your pastimes, you reduce the entire
universe to the five elements. O creator of the universe! With a strength
derived from you, the sun heats. The moon showers down amrita on the
world. The wind blows. O Shankara! With a strength derived from you, the
clouds shower down water. With a strength derived from you, Shakra
protects the three worlds, as if they are sons. With a strength derived from
you, the clouds, all devas and lords among sages implement their own
respective rights. They are scared of you. Men on earth serve your lotus
feet. O Rudra! They thereby enjoy a prosperity in the worlds that even gods
cannot obtain. Intent on serving your lotus feet, people obtain a destination
that is extremely rare for anyone to get, one that even those who are rich in
yoga cannot reach.” In this way, Brihaspati praised Shankara, who brings
welfare to the worlds.’”’
‘“‘He made Purandara fall down at Isha’s feet. With his head lowered,
Indra, lord of devas, fell down at his feet. Bent down in humility, Brihaspati
addressed these words to Shiva. Brihaspati said, “O protector of the
distressed! O Mahadeva! He has fallen down at your feet. Please save him.
Pacify the rage in your eyes. O Mahadeva! Be pleased. Save Indra, who has
sought refuge with you. Please pacify the fire that has arisen from the eye in
your forehead.” Maheshvara, the lord of devas, heard the words spoken by
the guru. The ocean of compassion replied in words that rumbled like the
clouds. Maheshvara replied, “O Brihaspati! The fire has already originated
from my eye. How can I restrain it? A snake cannot don the skin it has cast
off again.” Hearing Shankara’s words, Brihaspati was dejected, and his
mind was agitated by fear. Brihaspati said, “O divinity! O Bhagavan!
Compassion must always be shown towards devotees. You are known as
one who is affectionate towards his devotees. O Shankara! Please make that
come true. O lord of devas! You should fling your own fierce energy
somewhere else. You save all your devotees. Please save Purandara.” The
guru addressed Rudra, who is known as someone who is affectionate
towards his devotees, in this way. He destroys the afflictions of those who
prostrate themselves before him. Pleased, he replied to the priest of the
gods. Shiva said, “O son! I am pleased with your praise and am bestowing
an excellent boon. Since you have granted Indra his life, from now on, you
will be famous as Jiva.327 This fire that arose from the eye in my forehead
was meant to destroy the king of gods. I will fling it far away, so that Indra
does not suffer.” Saying this, he held the wonderful fire that had arisen from
his own energy in his hand. Emerging from the eye in his forehead, it was
flung into the waters of the salty ocean. The lord Rudra, who engages in
great pastimes, vanished from the spot. Freed from their fear, the guru and
Shakra were extremely happy. They had seen the person they had gone to
Chapter 184-3.5(14) (Jalandhara’s Birth and
Marriage)
‘“Vyasa said, ‘O Sanatkumara! O omniscient one! O Brahma’s son! I
bow down before you. I have now heard this wonderful account about the
great-souled Shambhu. O brahmana! He flung the energy that had emerged
from the eye in his forehead into the salty ocean. O father! Quickly tell me
what happened after that.’”’
‘“Sanatkumara replied, ‘O son! O immensely wise one! Hear about
Shiva’s extremely wonderful pastimes. If a devotee listens to this faithfully,
he obtains the destination obtained by yogis. The energy that emerged from
Shiva’s eye in the forehead was flung into the salty ocean and instantly
assumed the form of a child. This is the confluence of the Sindhuganga328
with the ocean. The child cried loudly. All the worlds thought he was
terrible. As a result of the sound of his crying, the earth trembled
repeatedly. Svarloka and Satyaloka were deafened by the sound. As a result
of the child’s crying, all the worlds were terrified. The minds of all the
guardians of the worlds were agitated. O Indra among brahmanas! What is
the need to speak a lot? All mobile and immobile entities trembled. O son!
As a result of that crying, everything in the world turned inauspicious. All
the devas and sages were agitated. They quickly went and sought refuge
with Brahma, the grandfather and guru of the worlds. Having gone there,
devas, along with Vasava, and sages prostrated themselves and praised
Parameshthi. They spoke to him. The devas said, “O lord of the worlds! O
lord of the gods! A fear has presented itself. This extraordinary sound has
originated. O great yogi! Please destroy it.” Hearing their words, Brahma,
the grandfather of the worlds, desired to go there. Amazed, he wondered,
“What is this?” O son! Along with the gods, he descended from Satyaloka
to earth. Wishing to find out, he went to the ocean. When Brahma, the
grandfather of all the worlds, arrived, he saw the child in the ocean’s lap.
Seeing that Vidhatri had arrived, the ocean assumed the form of a deva.
Lowering his head and prostrating himself, he placed the child in his lap.
Amazed, Brahma addressed the ocean in the following words. “O store of
waters! Please tell me quickly. From whom has this child been born?”
Hearing Brahma’s words, the ocean rejoiced. He bent down and praised the
lord of subjects. Joining his hands in salutation, he replied. The ocean said,
“O Brahma! O lord of all the worlds! I obtained this child at the confluence
of Sindhuganga. I do not know where he has come from. O guru of the
universe! Please perform jatakarma and the other samskaras for him. O
Vidhatri! You should state everything about the fruits that will be reaped by
this infant.”329 As the ocean of water said this, the child, the ocean’s son,
seized Brahma by the throat and shook him repeatedly. Shaken in this way,
Vidhatri, the creator of all the worlds, suffered. At the time, tears flowed
from his eyes. In some fashion, he freed his throat from the hands of the
immensely energetic son who had been born from the ocean. Brahma
affectionately said, “O ocean! Listen. I will tell you everything about the
fruits that will be reaped by this infant. Listen attentively. He made water
flow from the eyes of Vidhatri, that is, me. Therefore, he will be famous
under the name of Jalandhara.330 He will instantly turn into a youth and
become accomplished in the meanings of all the sacred texts. He will be
immensely valiant and a persevering fighter. He will be invincible in
battles. He will be as deep as you. In battles, he will be like Guha. He will
conquer everyone in battles. He will be ornamented with every kind of
prosperity. This child will become the lord of all the daityas. He will defeat
even Vishnu and will not be defeated by anyone. Barring Rudra, no other
being will be able to kill him. He will then return to the ocean, from where,
he has originated now. He will have a wife who will be devoted to her
husband. She will increase his good fortune. She will be charming and
beautiful in all her limbs. She will be pleasant in speech. She will be an
ocean of good conduct.” Saying this, he summoned Shukra and had his
abhisheka in the kingdom performed.331 Taking his leave from the lord of
rivers, Brahma vanished.’”’
‘“‘The ocean looked at him with eyes that dilated in joy. Rejoicing, he
took his son and returned to his own residence. Delighted in his mind, he
nurtured his son in many kinds of ways. He was charming and beautiful in
all his limbs. He was extremely wonderful and energetic. The ocean invited
the great asura, Kalanemi. He sought his daughter, named Vrinda, as a wife.
The brave asura, Kalanemi, was intelligent and supreme among asuras,
accomplished in his own tasks. O sage! He thought what the ocean had
asked for, was a good idea. Following the norms of a brahma marriage,332
he bestowed his daughter, whom he loved more than his own life, on the
brave Jalandhara, who had emerged from the ocean. On the occasion of
their marriage, there were great festivities. O sage! The major and minor
rivers and all the asuras rejoiced. On seeing his son with a wife, the ocean
was also extremely happy. Following the norms, he donated to brahmanas
and others. Having been defeated by devas earlier, daityas had sought
refuge in Patala. Having lost their sense of fear, they now returned to earth
and sought refuge with him. After having bestowed the daughter on the
ocean’s son, the asuras, Kalanemi being the foremost, were immensely
happy. To defeat devas, they sought refuge with him. The brave son of the
ocean, known as Jalandhara, was the bravest among all valiant asuras. He
obtained an extremely beautiful wife. With Kavi’s powers,333 he brought the
kingdom under his subjugation.’”’
OceanofPDF.com
Chapter 185-3.5(15) (Battle between Devas and
Jalandhara)
‘“Sanatkumara said, ‘The ocean’s son, Vrinda’s husband, was extensive
in his intelligence. On one occasion, the brave one was seated with his wife
and was surrounded by all the asuras. Extremely happy, the extremely
radiant Bhargava334 arrived there. He was like the personified form of a
mass of energy and illuminated all the directions. On seeing that their guru
was arriving, all the asuras were delighted in their minds and quickly
prostrated themselves before him. Lovingly, the ocean’s son also did this.
Bhargava was a reservoir of energy. Having pronounced his benedictions
over them, he sat down on a beautiful seat. They also sat down, as they had
been seated earlier. The brave son of the ocean, Jalandhara, was pleased. He
looked at his assembly hall and was happy that his excellent rule was
unimpeded. He saw the king of daityas, Rahu, there, with his head severed.
The son of the ocean quickly questioned Bhargava. Jalandhara asked, “O
lord! Who has done this? Who has severed Rahu’s head? O guru! Please tell
me everything, exactly as it happened.” Hearing the words of the son of the
ocean, Bhargava remembered Shiva’s lotus feet and replied accurately.
Shukra replied, “O Jalandhara! O greatly valiant one! O aide of all the
asuras! Listen. I will describe everything accurately to you. In earlier times,
there was the brave Bali. He was the powerful son of Virochana and the
grandson of Hiranyakashipu. He was supreme among those who knew
about dharma. Defeated by him, the gods went and sought refuge with
Rama’s lord. In pursuit of their own selfish objectives, along with Vasava,
they told him what had happened to them. Following his instructions, the
gods contracted an alliance with asuras. O son! They were discriminating
in acts of deception and did this to further their own selfish ends. For the
sake of amrita, they churned the ocean. With Vishnu helping them, all the
gods and asuras did this. The enemies of daityas seized all kinds of jewels.
Using deception, devas attentively drank the amrita. Consequently, the
asuras suffered defeat. Vishnu helped the gods. Moreover, having drunk
amrita, they had become strong. In the midst of devas, as Rahu was
drinking amrita, Hari severed his head.335 Hari is always partial.” Kavi thus
told him about the severing of Rahu’s head; the churning of the ocean that
devas had done for amrita; the seizing of jewels; the defeat of daityas; and
the drinking of amrita by devas. He told him everything in detail. Hearing
this, the immensely valiant and powerful son of the ocean was enraged.
Hearing how his own father had been churned, his eyes turned red with
rage.’”’
‘“‘He summoned Ghasmara, an excellent messenger. He told him
everything that his guru had told him. He sent this messenger of his to
Shakra. Accomplished, he lovingly honoured him in many kinds of ways
and granted him freedom from fear. He then sent this messenger to heaven.
Sent by the ocean’s son, Ghasmara, sparkling in his intelligence, went to the
place where all the devas were. Having gone there, the messenger quickly
reached Sudharma.336 He proudly held his head up high and addressed Indra
of the devas in the following words. Ghasmara said, “Jalandhara is the son
of the ocean and is the lord of all those who are daityas. He is extremely
brave and powerful. Kavi himself is his aide. I am the brave one’s
messenger. I am known as Ghasmara, but I am not one who devours.337 I
have been sent by that brave one and have come to your presence. I will tell
you everything about the command of Jalandhara, who is pervasive in his
intelligence. He has conquered all the enemies of the daityas. Listen to what
he has said. Jalandhara has said, ‘Why did you use a mountain to churn my
father, the ocean?338 O worst among devas! You took away all the jewels
from my father. That was not proper. Quickly return all those to me now.
Think about this. Along with the devas, come and seek refuge with me. O
worst among gods! Otherwise, you will suffer a lot of fear. I will destroy
your kingdom. I am speaking the truth.’” Hearing the words of the
messenger, the lord of the gods was amazed. Remembering the past, Indra
was filled with both fear and rage. “When the mountains were terrified of
me, he339 gave them shelter inside himself. Earlier, he has protected my
enemies, the sons of Diti. That is the reason I took away all the jewels that
were found in him. Those who hate me cannot find happiness. I am telling
you the truth. Earlier, the daitya known as Shankha, born from the ocean,
hated me. He was foolish in intelligence. However, since he associated with
virtuous people, I ignored this. But he was evil in intelligence and caused
injury to large numbers of virtuous people. Hence, my younger brother,
Hari, killed the sinner inside the stomach of the ocean.340 O messenger!
Therefore, quickly go to him and tell him the truth. Tell the son of the ocean
everything about why the ocean was churned.” The messenger known as
Ghasmara was intelligent. When he was dismissed, he quickly left Indra’s
place and went to the spot where the brave Jalandhara was. The intelligent
messenger told the king of daityas everything that Shakra had said.’”’
‘“‘When he heard this, the daitya’s lips quivered in rage. He immediately
made arrangements to defeat all the devas. In that effort of the Indra among
asuras, all the sons of Diti, from various directions and from Patala, took
part, arriving in crores and crores. There were crores of leaders of forces,
Shumbha, Nishumbha and others. With these, the powerful and immensely
valiant son of the ocean departed. Surrounded by all these soldiers, he
quickly reached heaven. He blew his conch shell, which had originated
from the water. In every direction, so did all the brave ones. Having reached
heaven, the daitya stationed himself in Nandana.341 Surrounded by all the
soldiers, he roared like a lion. The devas saw that a large army of soldiers
had surrounded the city of Amaravati from every side and was stationed
there. They armoured themselves and emerged, to fight. A battle
commenced between deva and danava soldiers. They rushed against each
other and struck each other with clubs, bludgeons, arrows, maces, battle
axes and spears. In a short space of time, the soldiers on both sides were
covered in torrents of blood. Elephants, horses, chariots and infantry fell
down, or were being brought down. The field of battle was as resplendent
as the pale red clouds of evening. The daityas who died in the battle were
brought back to life by Bhargava. He possessed knowledge about
mritasanjivani and infused drops of water with this mantra.342 In the battle,
the son of Angiras343 also repeatedly brought devas back to life, using
divine herbs brought from Mount Drona. On seeing that they were being
repeatedly revived in the battle, Jalandhara was filled with rage and
addressed Bhargava in these words. Jalandhara said, “How is it that devas I
have killed in the battle rise up again? We have not heard that knowledge
about mritasanjivani exists elsewhere.” Bhargava heard the words spoken
by the son of the ocean. Pleased in his mind, the guru Shukra spoke to
Jalandhara. Shukra answered, “For devas, the son of Angiras is bringing
divine herbs from Mount Drona. O son! He is using these to revive them.
Know that my words are true. O son! If you desire to be victorious, listen to
my auspicious words. Use your arms to uproot Mount Drona. Fling it into
the ocean.” The Indra among daityas was addressed by his guru, Bhargava,
in this way. He quickly went to the place where the king among mountains
was located. The daitya used his arms to quickly fetch Drona. He hurled
this into the ocean. Since he was born from Hara’s energy, there was
nothing wonderful about this. The immensely valiant one, the son of the
ocean, then returned to the great battle. He used many kinds of weapons to
slaughter the large army of the gods. Seeing that devas were being killed,
their guru went to the place where Mount Drona used to be. He did not see
the Indra among mountains, worshipped by gods, there. Learning that the
daitya had taken Drona away, Dhishana344 was filled with fear. Anxious in
his mind, Jiva returned and spoke to devas. The guru said, “All of you gods
should run away. The great mountain Drona no longer exists. It is certain
that the daitya, the son of the ocean, has destroyed it. Jalandara is a great
daitya and no one is capable of defeating him. Since he has been born from
Rudra’s portion, he will crush all the immortals. O gods! Since he has been
responsible for his own manifestation, I have got to know his powers.
Remember everything about how Shakra had insulted Shiva.” The devas
heard the words spoken by the acharya of the gods. They gave up all hopes
of victory and were agitated by fear. In every direction, the king of daityas
slaughtered them. Abandoning their perseverance, along with Vasava, they
fled in the ten directions. Seeing that the devas had been routed, the daitya,
the son of the ocean, entered Amaravati. There were the sounds of conch
shells and drums and roars of “Victory”. When the daitya entered the city,
devas, with Shakra at the forefront, entered a cave in the golden
mountain.345 Tormented by daityas, they resided there. The asura duly gave
separate excellent daityas, Shumbha and others, the separate rights enjoyed
by Indra and others. He himself went to the cave in the golden mountain.’”’
OceanofPDF.com
Chapter 186-3.5(16) (Devas Fight Back)
‘“Sanatkumara said, ‘On seeing that the daityas were arriving again, all
the devas, along with Vasava, trembled in fear. Collectively, they fled. With
Prajapati leading the way, all of them went to Vaikuntha. Along with
Prajapati, all the gods bent down and uttered words of praise. The devas
said, “O Hrishikesha! O mighty-armed one! O Bhagavan! O Madhusudana!
O divinity! O lord of devas! O destroyer of all the daityas! I prostrate
myself before you. O Vishnu! In the form of Matsya, you brought back the
Vedas and saved the virtuous King Satyavrata from the deluge of
dissolution.346 I prostrate myself before you. When gods made that great
effort to churn, you assumed the form of Kurma and supported Mount
Mandara.347 I prostrate myself before you. O Bhagavan! O protector! O
Kratu!348 O support of people! You assumed the form of Sukara and raised
up the earth.349 I prostrate myself before you. O Vamana! I prostrate myself
before you. O Vishnu! You are known as Upendra. O lord! In the form of a
brahmana, you deceived Bali, Indra among daityas.350 I prostrate myself
before Parashurama. You were enraged and for the sake of your mother,351
exterminated the kshatriyas. You harm those who are wicked. You are
Rama, the one who brought delight to the worlds. You set the norms for
good conduct.352 You quickly brought an end to Ravana. You were Sita’s
lord. I prostrate myself before you. I prostrate myself before Krishna, the
paramatman, whose jnana was mysterious. You were the one who sported
with Radha.353 You engaged in many kinds of pastimes. I prostrate myself
before the one who criticized the Vedas, the one with the mysterious body.
You were the acharya who taught yoga to Jainas. O Uma’s lord! You
assumed the form of Buddha. I prostrate myself before you. I prostrate
myself before the one who will bring an end to mlecchas in the form of
Kalki. You are the one who is infinite in powers. You are the one who
establishes virtuous dharma. I prostrate myself before the great-souled one
who assumed the form of Kapila and spoke about samkhya yoga to
Devahuti.354 O lord! You were the acharya of samkhya. I prostrate myself
before the Paramahamsa355 who spoke about supreme jnana. In the form of
jnana, which brings delight to the atman, you are the creator. You were the
Vedavyasa who undertook the collation of the Vedas. I prostrate myself
before you. For the welfare of the worlds, you composed the Puranas. Thus,
engaged in tasks for devotees, you assumed Matysa and other forms. I
prostrate myself before the lord who is the brahman. You are the cause
behind creation, preservation and destruction. You are the one who dispels
the afflictions of your servants. You bestow happiness and welfare. O Hari!
You are attired in a yellow garment. Your mount is Tarkshya.356 I prostrate
myself before you. You are the one who undertakes every kind of rite. You
are the refuge. I prostrate myself before you. I bow down. When the
immortals are tormented by the daityas, you are like a vajra that destroys
miseries. You lie down, using Shesha as a couch.357 The sun and the moon
are your eyes. I prostrate myself before you. O ocean of compassion! O
Rama’s husband! We have sought refuge with you. Jalandhara has expelled
all the devas from heaven. Surya has been dislodged from his spot and so
have Chandra and Vahni. The king of nagas has been expelled from Patala
and so has Dharmaraja.358 As they roam around on earth, the gods are no
longer resplendent. We have sought refuge with you. Please think about
killing him.” Madhusudana heard the distressed words of devas. The ocean
of compassion replied in words that rumbled like clouds. Vishnu said, “O
devas! Cast aside your fear. I will leave for the field of battle and show the
daitya Jalandhara my valour.” Saying this, with a distressed mind, the
enemy of daityas stood up. Affectionate towards his devotees, he was full
of pity. He quickly mounted Garuda. Lakshmi, who had originated from the
ocean,359 saw that her beloved was leaving, with the devas. She joined her
hands in salutation and with her eyes wet with tears, she spoke. Lakshmi
said, “O lord! I am loved by you. O ocean of compassion! If I have always
been devoted towards you, how can you kill my brother in a battle?” Vishnu
replied, “I will display my valour against the daitya Jalandhara. Lauded by
them, I am leaving quickly to fight against him. He has been born from
Rudra’s portion. Jalandhara cannot be killed by me. Brahma has also said
so. Besides, you also love him.” Saying this, the wielder of the conch shell,
chakra and mace mounted Garuda. Along with the devas, Shakra and the
others, Vishnu swiftly left, to fight.’”’
‘“‘He quickly reached the place where the daitya Jalandhara was. Along
with the devas, Vishnu blazed in energy. He roared like a lion. When
Aruna’s younger brother360 beat his wings powerfully, the daityas suffered
from the gusts of wind that were created. Like clouds in the sky, they were
blown away. Jalandhara daitya saw that the daityas were suffering from
these gusts of wind. Uttering words of rage, he advanced towards Vishnu.
Meanwhile, the delighted devas started to fight. Nourished by Hari’s
energy, they were filled with great strength. Seeing that the deva soldiers
had presented themselves and were ready to fight, extremely indomitable in
battle, he commanded the daityas. Jalandhara said, “O supreme daityas! We
will give them such a fight that they will find it difficult to handle. Shakra
and the immortals may possess an army, but they are always cowards.
Follow my command and let one hundred thousand Mouryas, one hundred
Dhoumras, one crore asuras, one crore Kalakeyas, Kalakas, Dourhridas and
one hundred thousand Kankas advance. Let others join in with their own
respective armies. All of you prepare yourselves and advance, along with
many soldiers. Employ many kinds of astras and shastras. Be without fear
and have no doubts. O Shumbha! O Nishumbha! When it comes to fighting,
devas are cowards. The two of you are immensely valiant. In an instant, you
will destroy these insignificant ones.” Thus commanded by daitya
Jalandhara and accomplished in fighting, all the asuras fought, armed with
the four kinds of forces.361 They used clubs, sharp arrows, tridents, spears
and javelins. Some struck and killed the enemy with tridents and battle
axes. Powerful, they slaughtered the enemy with many kinds of weapons.
The devas were also exceedingly valiant and were strengthened by
Hrishikesha. Roaring like lions, they shot sharp arrows and fought with
these. Some used sharp arrows. Others used clubs and javelins. Some used
battle axes and spears to slaughter the enemy. Thus, a great battle between
gods and asuras commenced. It was extremely fierce and caused fright to
sages and siddhas.’”’
OceanofPDF.com
Chapter 187-3.5(17) (Vishnu and Jalandhara
Fight)
‘“Sanatkumara said, ‘The immensely valiant daityas slaughtered all the
devas with battle axes, tridents and spears. The bodies of devas, including
Vasava, were pierced by the daitya weapons and their minds were agitated
by fear. Terrified and agitated in their minds, all of them fled from the field
of battle. Hrishikesha saw that the gods were running away. Vishnu
mounted Garuda and quickly advanced to fight. The rays from Sudarshana
chakra blazed in every direction. There was a shining lotus in his radiant
hand, the one that grants devotees freedom from fear. He held a conch shell,
sword, mace and the Sharnga bow, and he was full of anger. The immensely
valiant one was harsh in his use of weapons. He was accomplished in
fighting. He twanged the Sharnga bow and roared. O sage! That great sound
filled the three worlds. Enraged, Bhagavan Vishnu used arrows released
from the Sharnga bow to sever the heads of crores of Diti’s sons. Aruna’s
younger brother made them suffer by beating his wings. Those gusts of
wind dispelled the daityas, like clouds from the sky. Jalandhara saw that the
daityas were suffering from these gusts of wind. The great daitya was
enraged and terrified large numbers of devas. Seeing that the daityas were
being crushed, his lips quivered. The brave one advanced rapidly, so as to
fight with Hari. He uttered a loud roar, terrifying both devas and asuras.
The roar of the lord of daityas was such that it shattered the ears. The
daitya’s terrible roar filled everything. The mighty Jalandhara made the
entire world tremble.’”’
‘“‘A great battle commenced between Vishnu and the Indra among
daityas. As a result of their arrows, there was no space left in the sky. O
sage! The battle between them amazed and frightened devas, asuras, rishis
and siddhas. With a shower of arrows, Vishnu severed the daitya’s standard,
umbrella, bow and arrows. Then, with a single arrow, he pierced him in the
heart. The daitya immediately got up and seized a club in his hand. He
struck Garuda on the head and brought him down on the ground. With his
lips quivering in rage, the daitya angrily struck Vishnu in the heart with a
spear that radiated sparks. As he severed that club with his sword, Vishnu
seemed to smile. The slayer of daityas pierced him with sparkling arrows
shot from the Sharnga bow. Full of rage, Vishnu, the slayer of enemies of
the gods, then quickly struck Jalandhara daitya with an extremely sharp and
terrifying arrow. The immensely strong daitya saw that the arrow was
flying towards him. He severed the arrow and swiftly struck Vishnu in the
chest. The mighty-armed asura shot the arrow. However, the brave Keshava
reduced the arrow to fragments as small as sesamum seeds and roared.
Trembling in rage, the immensely strong one362 again fixed an arrow to his
bow and severed the arrow that had a head whetted on stone. Enraged, to
destroy the enemy of the gods, Vasudeva again fixed an arrow to his bow
and roared like a lion. The powerful Jalandhara, Indra among daityas, bit
his lips in rage. Using an arrow, he severed Vishnu’s bow, known as
Sharnga. He next used an extremely sharp arrow to pierce Madhusudana.
The immensely brave one was fierce in his prowess and caused terror
among devas. Bhagavan Keshava is the protector of the worlds. But his
bow was severed. To destroy Jalandhara, he hurled his own supreme mace.
The mace hurled by Hari blazed like a flaming fire. Its force was
unstoppable, and it crashed against his body. However, though struck by it,
the great daitya did not tremble even slightly. Jalandhara was crazy and
intoxicated and it was as if he had been struck by a garland of flowers.
Invincible in battle, Jalandhara was filled with rage. The one who caused
terror among devas hurled a trident, that resembled the fire, towards Hari.
However, Vishnu remembered Shiva’s lotus feet. Using the sword known as
Nandaka, he quickly severed the trident. When the trident was severed, the
Indra among daityas suddenly leapt down.363 He advanced and struck
Vishnu firmly in the chest with his fists. The immensely valiant Vishnu
ignored the pain. Using his firm fists, he struck Jalandhara in the chest.
Those two extremely strong ones then wrestled and fought using their arms,
fists and thighs, making the earth suffer. O best among sages! Having
fought with the asura for a very long time in this way, he364 was amazed and
his heart was dejected.’”’
‘“‘However, Bhagavan possesses maya and is supreme among those who
know maya. Pleased, he spoke to the king of daityas in a voice that rumbled
like the clouds. Vishnu said, “O supreme among the best of daityas! You are
blessed. You are invincible in battle. Since you are a great lord, you are not
scared of the best and greatest of weapons. Many fierce daityas have been
killed by these weapons. They were immensely energetic and indomitable.
The bodies of those brave ones were mangled, and they have died. O great
daitya! After fighting with you, I am pleased. You are great. I have not seen
anyone as brave as you in the three worlds, with their mobile and immobile
entities. O Indra among daityas! I am pleased at your valour. Ask for a
boon. Tell me what is in your mind. I will give you even what should not be
given.” Jalandhara heard the words of Vishnu Hari, who possessed maya.
The immensely intelligent king of the daityas replied. Jalandhara answered,
“O brother-in-law!365 If you are pleased with me, grant me the following
boon. Along with your companions and my sister, reside in my house with
me.” Hearing the words of the great daitya, Hari, lord of devas, wasn’t
happy. However, Bhagavan agreed. Along with his companions and all the
devas, Vishnu went to the city named Jalandhara366 with Rama and resided
there. Since Vishnu and his sister arrived and resided with him in his house,
the daitya Jalandhara was delighted in his mind. Jalandhara instated
danavas in rights meant for devas and rejoicing, returned to earth again.
The ocean’s son appropriated whatever had been accumulated by devas,
gandharvas and siddhas and remained there. He established the extremely
strong daitya, Nishumbha, in Patala. The powerful one brought Shesha and
others to earth. He made large numbers of devas, gandharvas, siddhas,
sarpas, rakshasas and humans residents of his own city and ruled over the
three worlds. In this way, Jalandhara brought devas under his subjugation.
Following dharma, he ruled over the subjects, as they were his own sons.
No one suffered from disease. No one was miserable. No one was
emaciated. No one was seen to be distressed. Following dharma, he ruled
over the kingdom.’”’
OceanofPDF.com
Chapter 188-3.5(18) (Conversation between
Narada and Jalandhara)
‘“Sanatkumara said, ‘In this way, the great asura followed dharma and
ruled over the earth. O lord among sages! Though he treated them like
brothers, devas were miserable. In their minds, all the miserable gods went
and sought refuge with Shiva Shankara, lord of devas and lord over all
lords. They used eloquent words to praise Bhagavan Maheshvara. He is
always affectionate towards his devotees, and they reported their own
sorrows. Mahadeva grants everything desired to his devotees. Wishing to
accomplish a task for devas, he summoned Narada and sent him. The divine
sage possessed jnana and was devoted to Shambhu, the destination of the
virtuous. Following Shiva’s command, he went to the devas, who were in
the city of the daitya. All the gods, Vasava and others, were agitated. They
saw that Narada was arriving and stood up. Full of affection, they bent
down and offered the sage Narada a seat. The faces of the gods, Shakra
being the foremost, were anxious. When the supreme sage was comfortably
seated on his seat, they prostrated themselves before him. Distressed, the
gods, Vasava and others, spoke to the lord among sages. The devas said, “O
best among sages! O one who shows compassion! Listen to the reason for
our grief. O lord! You are loved by Shankara. Having heard, swiftly destroy
the grief. Jalandhara daitya has routed the gods badly. He has become a lord
in our respective positions. We are miserable and anxious. The one with the
hot rays367 and Chandra have been dislodged from their respective positions.
So have Vahni, Dharmaraja, the guardians of the worlds and others. The
extremely strong one has made all the devas suffer. We are unhappy and
have come together to seek refuge with you. In a battle, the powerful one
brought Hrishikesha under his subjugation. Jalandhara, the great daitya, has
crushed all the immortals. Having granted him a boon, Hari has come under
his subjugation and resides in his house, along with Lakshmi. This has
happened to Vishnu, who has always accomplished every task for us. O
immensely intelligent one! Please make efforts to ensure Jalandhara’s
destruction. You always accomplish every task, and it is destiny that has
brought you to us.” O tiger among sages! Narada, who shows compassion,
heard the words spoken by the immortals and reassured them. Narada said,
“O gods! I know that you have been defeated by the king of the daityas.
You have been oppressed and have suffered miseries. You have been
expelled from your positions. According to my capacity, there is no doubt
that I will accomplish your objective. O immortals! Since you are facing
miseries, I will be favourably disposed towards you.” O best among sages!
He said this and comforted all the devas.’”’
‘“‘He then went to Jalandhara’s assembly hall, to see the one loved by
the danavas. Jalandhara saw that the divine and supreme sage was arriving.
Full of great devotion, he stood up and offered him a supreme and excellent
seat. Extremely surprised, the Indra among danavas honoured him in the
proper way. He smiled and addressed the excellent sage in the following
words. Jalandhara asked, “O brahmana! Where have you come from? Is
there anything you wish to see here? O sage! Instruct me about the reason
why you have come.” Hearing the words of the Indra among daityas, the
great sage was pleased in his mind. Narada replied to Jalandhara. Narada
said, “O Indra over all danavas and daityas! O Jalandhara! O immensely
intelligent one! O lord of all the worlds! You are the one who enjoys jewels.
You are blessed. O supreme Indra among daityas! Listen to the reason why
I have come. I will tell you everything about the reason why I have come. O
Indra among daityas! Travelling as I willed, I went to Kailasa. It extends for
ten thousand yojanas and there is a great forest full of kalpadrumas. There
are hundreds of kamadhenus. It is illuminated by chintamani jewels.368
There is every kind of gold there. It is divine, beautiful and wonderful
everywhere. I saw Shankara seated there, along with Uma. He was beautiful
in all his limbs, fair, with three eyes and the moon on his crest. Having seen
his great prosperity, I wished to know something. Does any place in the
three worlds possess a prosperity like his? O Indra among daityas! I then
remembered your prosperity. Wanting to see it, I have come to your
presence.” Hearing Narada’s words, Jalandhara, Indra among daityas,
affectionately showed him all the signs of his own prosperity. Narada
possessed jnana and sought to accomplish the task of devas. In addition,
urged by the lord, he spoke to Jalandhara, Indra among daityas. Narada
said, “O supreme among brave ones! Indeed, you possess everything that
ensures great prosperity. You are the lord of the three worlds. Therefore, it
isn’t surprising that all this should be here. There are piles of gems and
jewels, elephants and all other signs of prosperity. All these are resplendent
in your home now and you have other jewels too. You have brought
Shakra’s Airavata, a jewel among elephants. O extremely brave one! You
have brought Surya’s horse, Ucchaihshrava, jewel among horses.369 You
have brought the kalpavriksha that is Dhanada’s nidhi.370 You have brought
Vidhatri’s vimana, yoked to swans. There are many supreme jewels in
heaven, on earth and in the nether regions. O Indra among daityas! All
these shine in your home. I can see that your prosperity is varied and
complete. You have adorned yourself with elephants, horses and other
things. O immensely valiant one! I am pleased with you. O Jalandhara!
However, your home does not have the best and the greatest, a jewel among
women. You should specifically bring that, a jewel among women. O
Jalandhara! Your home possesses every kind of excellent jewel. But a jewel
among women does not radiate here. Therefore, all this is futile.” Hearing
the words of the great-souled Narada, the mind of the king of daityas was
agitated by desire.’”’
‘“‘Jalandhara said, “O Narada! O devarshi! O great lord! I bow down
before you. Where can I find a jewel among women? Please tell me that
now. O brahmana! I will bring her, wherever she may be in the universe.
This is the truth. There is no doubt that this is the truth.” Narada replied,
“Kailasa is extremely beautiful, and it possesses everything that ensures
prosperity. Shambhu is there, in the form of a naked yogi. His wife is
extremely beautiful. She possesses all the auspicious signs. She is beautiful
in all her limbs. Parvati is enchanting and is known to be beautiful. Such
beauty has not been seen in anyone else. It is excellent and excites curiosity.
She is wonderful and deludes even excellent yogis. She is supreme to
behold and enhances great prosperity. Hence, the thought in my mind is that
there is no one as prosperous as Shiva. O brave one! O Jalandhara! No one
else possesses such a jewel among women. The stream of her charm made
the one with the four faces fall down.371 He lost his steadiness earlier. There
is no one who is her equal. In his own pastimes, Madana’s enemy372 got
attracted to her. Though he rules himself, she brought him under her
control. He is prosperous because he enjoys a jewel among women. O Indra
among daityas! You are not like him. You are not the lord of every kind of
jewel.” Devarshi Narada is famous in the worlds. Intent on accomplishing a
task for devas, he said this and left through the sky.’”’
OceanofPDF.com
Chapter 189-3.5(19) (Jalandhara Sends a
Messenger)
‘“Vyasa said, ‘O Sanatkumara! The omniscient Narada went to heaven.
After this, what did the king of daityas do? Please tell me that in great
detail.’”’
‘“Sanatkumara replied, ‘Taking leave of the king of daityas, Narada went
to heaven. Hearing about her beauty, the daitya suffered from the fever of
desire. Having come under the subjugation of destiny, the intelligence of
Jalandhara daitya was destroyed. Deluded, he summoned the messenger,
Simhika’s son.373 He came and saw that the mind of the ocean’s son was
overcome with desire. Jalandhara spoke to him in articulate words.
Jalandhara said, “O best among messengers! You are the one who ensures
every task. O Simhika’s son! O immensely wise one! Go to Mount Kailasa.
The yogi known as Shambhu resides there. He has matted hair and is an
ascetic. All his limbs are smeared with ashes. He is unattached and has
conquered his senses. Go there as a messenger and speak to Shankara, the
yogi. He has matted hair and is not attached. Therefore, you need have no
fear in your heart. O yogi! O ocean of compassion! What will you do with a
jewel among women? You reside in the forest and are served by bhutas,
pretas and pishachas. When I am the lord of the world, such conduct is not
becoming of a yogi. Give me that jewel among women. I am the enjoyer of
jewels. I possess all the excellent jewels from the three worlds. Know that
everything in the universe, with its mobile and immobile objects, is under
my control. I possess Indra’s jewel among elephants and Ucchaihshrava, the
excellent jewel. I have used force to seize the parijata tree.374 Vidhatri’s
excellent vimana, yoked to swans, is studded with jewels. It is great, divine
and excellent. But it is now in my courtyard. Svada’s375 Mahapadma and
other divine nidhis are with me. Varuna’s umbrella, which showers gold, is
in my house. There is the great garland known as Kinjalkini, belonging to
my father. It is made out of lotuses that never fade and belongs to me
now.376 I have Kapati’s noose.377 Using force, I brought Mrityu’s excellent
and famous spear. The one who purifies378 gave me two divine garments
that have been purified in the fire. O Indra among yogis! In this way, all the
jewels shine in my possession. O one who wears matted hair! Therefore,
give me the jewel among women that you possess.” Hearing these words,
Rahu’s eyes dilated in wonder. He went to the Ugra’s379 assembly hall and
Nandi allowed him to enter.’”’
‘“‘Having gone there, he saw the great lord, the lord of devas, himself.
His radiance destroyed the darkness. He dazzled, with ashes smeared all
over his body. He bore all the signs of a great king. He was resplendent and
extremely wonderful. Hara was beautiful in all his limbs. He was adorned
in divine ornaments. The radiance of his body took away all pride from the
messenger, known as Rahu, about his own energy. He prostrated himself
and approached Shambhu. Desiring to speak, Simhika’s son stood in front
of him. When Tryambaka indicated his consent through a gesture, he spoke
the following words. Rahu said, “I am a messenger and have been sent to
your presence by the lord of the three worlds, who is served by daityas and
pannagas. Accordingly, I have come here. Jalandhara, son of the ocean, is
the lord of all the daityas. He is the lord of the three worlds and has become
everyone’s leader. For devas, the powerful king of the daityas is like the
Destroyer. Listen to the words he has addressed to you, the yogi. O lord!
The lord of daityas possesses great and divine powers. He is the lord of all
jewels. O Vrishadhvaja! Hear his command. ‘You reside in cremation
grounds, and you always wear a garland of bones. You are naked. How can
the auspicious daughter of Himalaya be your wife? I am the possessor of all
jewels, and she is described as a jewel among women. Therefore, she does
not deserve a person like you, who survives on alms. The three worlds are
under my subjugation. I enjoy shares in sacrifices. All the jewels of the
three worlds are in my house. We are the ones who enjoy jewels. You are a
yogi and a naked one at that. Give me the jewel among women. Subjects
must make their king happy.’” When Rahu said this, a terrible being
emerged from between the eyebrows of the wielder of the trident, along
with a fierce sound that resembled the roar of thunder. His face was like a
lion’s and a tongue moved inside it. His large eyes blazed. His hair stood up
and his body was dry. He was like another Nrisimha.380 His body was
gigantic. He was mighty-armed and fearsome. His thighs were like palm
trees. The being swiftly rushed forward towards Rahu. On seeing that he
was rushing forward to devour him, Rahu was afflicted by fear. He quickly
fled outside but was seized. Rahu said, “O lord of devas! O Mahesha!
Please save me. I have sought refuge with you. You are worshipped by gods
and asuras. You are the lord who possesses supreme prosperity. O
Mahadeva! He is rushing forward to devour me, a brahmana.381 O Ishana!
This being who serves you is extremely terrible. O lord of devas! You are
affectionate towards those who seek refuge with you. Please save me from
him. Let him not devour me. I prostrate myself before you repeatedly.” O
sage! Mahadeva heard the brahmana’s words. The lord is loved by those
who are distressed. He spoke to his own gana. Mahadeva said, “A
brahmana is a lord. The messenger known as Rahu has sought refuge. O
supreme among ganas! A person who has sought refuge must be protected.
He must not be punished.” Filled with compassion, Girija’s lord said this.
Having heard those words, the gana immediately let go of Rahu, the
brahmana. Having let go off Rahu in the sky, the being approached Shiva.
He addressed Mahadeva in dejected words. The being said, “O lord of
devas! O Mahadeva! O one who shows compassion! O Shankara! O one
who is affectionate towards those who seek refuge! I have let go off my
food. O lord! However, I am suffering from hunger and cannot bear it. O
lord of devas! O lord! What will be my food? Please command me.” The
great lord heard the words uttered by that being. Wishing to sport and intent
on ensuring those who are his own, he replied. Maheshvara said, “If you are
hungry and if that hunger is making you suffer, immediately eat the flesh
from your hands and feet.” Hearing Shiva’s command, the being ate the
flesh from his hands and feet until only the head was left. Seeing that only
the head was left, Sadashiva was extremely pleased. Somewhat surprised,
he spoke to the being, who was terrible in form. Shiva said, “O great gana!
Since you have carried out my command, you are blessed. O excellent one!
I am extremely pleased with what you have done. You will be known as
Kirtimukha and will guard my door. You will be a great gana. You will be
extremely brave and will cause fear among all those who are wicked. You
will be loved by me. When my people worship me, they will always
worship you. A person who does not worship you will not do what pleases
me.” Having obtained this boon from Shambhu, the being was delighted.
Since then, Kirtimukha has stood at the door of the lord of devas. When
Shiva is worshipped, that gana is specially worshipped. If he is not
worshipped first, the worship is futile.’”’
OceanofPDF.com
Chapter 190-3.5(20) (Ordinary Ganas and Asuras
Fight)
‘“Vyasa said, ‘O Sanatkumara! O omniscient one! You have made me
hear a wonderful account of the purifying pastimes of the great lord,
Shankara. Please show your compassion towards me. O great sage!
Affectionately, please tell me where Rahu went, after he had been released
by that being.’”’
‘Suta said, “Hearing the words of the infinitely intelligent Vyasa, pleased
in his mind, the great sage, who was Brahma’s son, replied.”’
‘“Sanatkumara said, ‘He released Rahu in the domain of Varvaras.382
Having gone there, he also came to be known as a Varvara. Regarding this
as a second birth, he became humble. With his pride gone, he gradually
went to Jalandhara’s city. O Vyasa! He approached Jalandhara and told him
everything that Isha had done. He was scared of Isha. He was also scared of
the lord of daityas. Hearing this, Jalandhara was overwhelmed by rage. The
excellent Indra among daityas, the son of the ocean, was powerful. The
excellent daitya’s mind came under the control of ire. He instructed all the
soldiers of the daityas to make preparations. Jalandhara said, “Let all the
daityas, led by Kalanemi, emerge. Let Shumbha, Nishumbha and the other
brave ones advance with their forces. Let there be those who have born in
the lineage of Kotivira, those born in the lineage of Kambu, Dourhridas,
Kalakas, Kalakeyas, Mouryas and Dhoumras.” The powerful lord of asuras,
the ocean’s son, commanded this. The daityas quickly advanced,
surrounded by crores and crores. Shukra advanced in front. Rahu was also
there, with his head severed. As he stepped on the ground, as result of the
force of that movement, his crown kept getting dislodged from this head.
The sky was covered with clouds, as is the case during the monsoon. There
were many ill portents, signifying a time of great sleep.’”’
‘“‘The gods, along with Vasava, witnessed these preparations. Unnoticed,
they went to Kailasa, Shankara’s abode. Having gone there, they saw Shiva.
All the devas, along with Vasava, prostrated themselves before him. They
lowered their shoulders, clasped their hands and praised him. The devas
said, “O lord of devas! O Mahadeva! O one who shows compassion! O
Shankara! O Mahesha! I prostrate myself before you. Please save those who
have sought refuge. O lord! Because of what the fierce Jalandhara has done,
we are agitated. As a result of his depredations, Indra and the devas have
been dislodged from their positions and are now on earth. O lord! O master!
It is not possible that you do not know the calamity facing devas. Therefore,
to save us, slay the son of the ocean. O lord! For our protection, you have
earlier engaged the one who has Garuda on his banner. But he is unable to
protect us now. He is also under his control and resides in his house, along
with Rama. We reside there too. We are under the asura’s control and obey
his commands. O Shambhu! Unnoticed, we have come to your presence.
The powerful son of the ocean is coming here, to fight with you. O lord! O
omniscient one! You should kill him in the battle and save those who have
sought refuge with you.” Having said this, all the gods, along with Vasava,
bent down before him. They stood there humbly, looking at Mahesha’s
feet.’”’
‘“‘Hearing the words of the devas, Vrishadhvaja laughed. He quickly
summoned Vishnu and addressed him in these words. Ishvara said, “O
Hrishikesha! O great Vishnu! The devas have come here. They are suffering
as a result of what Jalandhara has done. Greatly agitated, they have sought
refuge. O Vishnu! Why did you not kill Jalandhara in the battle? Instead,
you have abandoned your Vaikuntha and have gone to his house. I engaged
you for the task of protecting the virtuous and chastising the crooked.
Ruling yourself, you could sport around.” Hearing Mahesha’s words, the
one who has Garuda on his banner replied. Hari humbly bent down and
joined his hands in salutation. Vishnu said, “He was born from your portion,
and he is Shri’s brother.383 Besides, you will slay the danava. That is the
reason I did not kill him in the battle. He is immensely strong and
immensely valiant. He has defeated all the other residents of heaven. O lord
of devas! I am speaking the truth. With the devas, I fought against him for a
long time. But my methods did not succeed against this bull among
danavas. Satisfied by his valour, I told him to ask for a boon. Hearing my
words, he asked for an excellent boon. ‘O great Vishnu! Remain under my
control. With my sister and with the gods, reside in my house.’ That is the
reason I went to his house.” Hearing Vishnu’s words, Shankara Maheshvara
laughed. He is always affectionate towards his devotees and was extremely
pleased. Maheshvara said, “O Vishnu! O noble god! Listen lovingly to my
words. There is no doubt that I will kill the great daitya, Jalandhara. Return
to your own abode, without any fear. O devas! Without any fear, you should
also return. Do not harbour any doubts. Think that the lord of asuras has
already been killed.” Hearing Mahesha’s words, Rama’s husband and the
immortals immediately returned to their respective abodes, their doubts
dispelled.’”’
‘“‘O Vyasa! The Indra among daityas was exceedingly valiant.
Armoured and prepared, along with the asuras, the powerful one reached
the extremities of the mountain. With that large army, he laid siege to
Kailasa. He stationed himself there, resembling the Destroyer. He roared
loudly, like a lion. Hearing the tumultuous sound created by the daityas,
Mahesha, who engages in great pastimes and destroys those who are
deceitful, was enraged. He instructed his own extremely strong ganas to
fight. Mahadeva Hara engages in great pastimes and instructed Nandi and
others. Nandi and all the other foremost among soldiers followed Shiva’s
command. The ganas quickly armoured themselves for the battle. Wrathful
and indomitable, all the ganas descended from Kailasa. As they got ready
to fight, those immensely valiant ones uttered war cries. The valleys around
Kailasa were wonderful to behold. There were the lords of pramathas and
daityas, with terrible astras and shastras. There were the sounds of war
drums, mridangas and conch shells, causing delight to heroes. There were
the sounds of elephants, horses and chariots. The roar made the earth
tremble. As they were released, spears, spikes, arrows, clubs, nooses and
swords sparkled and filled the sky, as if with pearls. The earth shone with
elephants, horses and foot-soldiers who had been killed. They covered the
earth, like giant mountains shattered by the vajra. Pramathas killed daityas.
Daityas killed ganas. A mire was created by the fat, blood and flesh and the
ground was impossible to traverse. Bhargava revived the daityas killed by
pramathas. Though they were killed in the battle, he repeatedly revived
them through the power of mritasanjivani. Seeing this, all the ganas were
agitated and filled with fear. All of them went and told the lord of devas
what Shukra was doing. Hearing this, Bhagavan Rudra was filled with rage.
He was fearful and extremely fierce, blazing the directions. O supreme
among sages! An extremely terrible Kritya384 emerged from Rudra’s mouth.
Her thighs were like the trunks of palm trees and her stomach protruded.
She bent down as a result of her heavy breasts. Her hair stood up. The
extremely terrible one swiftly reached the field of battle and wandered
around, devouring the great asuras. She rapidly reached the centre of the
battle, where Bhargava was stationed, surrounded by the Indras among the
best of daityas. O sage! Her energy enveloped the sky and the ground. She
inserted Bhargava into her vagina and vanished into the sky. Seeing that
Bhargava had gone away, the large number of daitya soldiers left the field
of battle. Though they were indomitable in battle, their faces turned pale.
Scared of the ganas, the daitya soldiers fled. It was as if the ground had
been covered with grass earlier, which had now been blown away by the
force of the wind. On seeing that the daitya soldiers had been routed and
were scared of the ganas, the commanders, Shumbha, Nishumbha and
Kalanemi, were filled with wrath. Those three extremely strong ones
countered the gana soldiers. Like clouds during the monsoon, they
showered down arrows. The volleys of arrows shot by those daityas were
like locusts. They covered all the directions and made the gana soldiers
tremble. Hundreds of ganas were mangled by those arrows and shed
streams of blood. They assumed the hue of kimshuka flowers385 and did not
know what to do. Nandi, Lambodara386 and Kartikeya saw that their own
army was being shattered. Unable to tolerate this, they quickly arrived, so
as to repulse the intolerant asuras.’”’
OceanofPDF.com
Chapter 191-3.5(21) (Special Fights)
‘“Sanatkumara said, ‘The danavas saw the Ganapatis, Nandi, Bhamukha
and Shanmukha and intolerantly rushed forward to fight against them in
duels.387 Kalanemi fought against Nandi and Shumbha against Lambodara.
With some hesitation, Nishumbha rushed against the divinity Shanmukha.
Nishumbha used five arrows to pierce Kartikeya’s peacock in the heart and
it fell down on the ground, senseless. At this, the enraged wielder of the
spear used five arrows to pierce his chariot and the horses in the inner
organs.388 The brave one quickly struck Nishumbha, the enemy of devas,
with another sharp arrow. Indomitable in battle, he roared. The asura
known as Nishumbha was extremely brave and immensely valiant. He
struck Kartikeya with his own arrow and roared in the battle. Full of anger,
Kartikeya was about to seize his spear. However, before he could do this,
Nishumbha powerfully struck him with his own spear and made his spear
fall down on the ground. O Vyasa! In the battle, such was the duel that took
place between Nishumbha and Kartikeya. They roared like heroes.
Nandishvara used seven arrows to pierce Kalanemi, his horses, his standard,
his chariot and his charioteer.389 Kalanemi was enraged and severed Nandi’s
bow. He shot great and sharp arrows, sharpened on stone, from his own
bow. Ignoring this, the brave Nandishvara firmly struck Kalanemi, the great
asura, in the chest with a trident. The trident shattered his heart and killed
his horses and charioteer. At this, he uprooted the summit of a mountain and
struck Nandi with this. Shumbha and Ganesha fought, respectively mounted
on a chariot and a mouse. As they fought, they shot volleys of arrows and
pierced each other. Ganesha pierced Shambhu in the heart with an arrow.
He used three arrows to bring his charioteer down on the ground. At this,
Shumbha became extremely angry and showered down arrows on
Ganadhipa. He pierced the mouse with three arrows and roared like a cloud.
Mangled in its limbs, the mouse suffered a great deal of pain and trembled.
Lambodara fell down and fought like a foot soldier. Lambodara struck
Shumbha in the chest with a battle axe. He brought him down on the ground
and mounted the mouse again. The lord with the face of an elephant got
ready to fight again. Like a giant elephant being struck with a goad, he
laughed and angrily struck him. Both Kalanemi and Shumbha
simultaneously struck Lambodara with arrows, full of rage, like poisonous
snakes.’”’
‘“‘The immensely strong Virabhadra saw that he was suffering. With one
crore bhutas, he powerfully attacked them. Kushmandas, bhairavas,
vetalas, groups of yoginis, pishachas, dakinis and groups of ganas also
arrived.390 There were chattering sounds, roars like lions and harsh sounds.
Damarus391 were sounded and the earth trembled. The bhutas rushed
forward and devoured the danavas. They jumped up and down and danced
in the field of battle. O Vyasa! Meanwhile, Nandi and Guha regained their
senses and got up. They roared in the battle again. Nandi and Kartikeya
swiftly arrived. With volleys of arrows, they incessantly killed daityas in
the battle. Daityas were severed, mangled and killed. They fell down and
were devoured. The army became anxious. Their faces turned pale. When
Nandi and Kartikeya displayed their fierce valour, Virabhadra and the other
ganas roared even more loudly. The two great commanders of the son of
the ocean, Shumbha and Nishumbha, the great daitya Kalanemi and other
asuras were defeated. The son of the ocean saw that his soldiers had been
routed. In a chariot that had many flags, the powerful one advanced against
the ganas. Hence, the defeated daityas were filled with great enthusiasm. O
Vyasa! They roared and got ready for the battle. All of Rudra’s ganas also
roared, desiring victory. O sage! They were led by Nandi, Kartika, the
tusked one,392 Virabhadra and others. There was the sound of elephants,
horses and chariots. Conch shells and kettledrums were sounded. Facing
each other, the armies roared like lions. Jalandhara’s torrents of arrows
covered the area between heaven and earth, as if by a brown mist. He
pierced Shailadi393 with five arrows and Ganesha with another five arrows.
He pierced Virabhadra with twenty arrows and roared like a cloud filled
with rain. The immensely valiant Kartikeya, Rudra’s son, immediately
pierced Jalandhara daitya with his spear and roared. With his body mangled
by the spear, the daitya’s eyes rolled around and he fell down on the
ground. However, the immensely strong one immediately stood up. Full of
rage, Jalandhara, bull among daityas, struck Kartikeya in the chest with a
club. Since that supreme club had been given by Vidhatri, Shankara’s son
wished to show that the power of the club was successful. O Vyasa!
Therefore, he immediately fell down on the ground. Similarly, Nandi was
also struck by the club and fell down on the ground. The immensely valiant
one was a slayer of enemies. Nevertheless, his mind was slightly agitated.
Enraged, Ganeshvara remembered Shiva’s lotus feet. Having thus obtained
greater strength, he severed the daitya’s club with a battle axe. Using three
arrows, Virabhadra pierced the danava in the chest. Using seven arrows, he
severed his horses, standard, bow and umbrella. Becoming greatly enraged,
the Indra among daityas seized a terrible spear. Using this, he brought
Ganesha down and mounted another chariot. The immensely strong Indra
among daityas rushed forward with great force. He ignored the others and
angrily rushed at Virabhadra. The immensely valiant king of the daityas,
Jalandhara, quickly struck Virabhadra with a sharp and poisonous arrow
and roared. The angry Virabhadra used an extremely sharp arrow to slice
down that arrow and pierced him with a large arrow. Both of them
resembled the sun and used many kinds of astras and shastras. Those two
supreme among brave ones fought against each other for a long period of
time. Virabhadra used arrows to bring down his horses. He struck
powerfully and severed his bow, chariot and flags. At this, holding a club in
his hand, the king of daityas leapt down on the ground. The immensely
strong one swiftly approached Virabhadra. The son of the ocean roared and
powerfully struck Virabhadra on the head with the club. The head of the
leader of ganas was shattered as a result of the strong blow from the club.
Virabhadra fell down on the ground and shed copious quantities of blood.
On seeing that Virabhadra had fallen down, Rudra’s ganas were filled with
fear and gave up the battle. Shrieking, they rushed to Maheshvara.
Chandrashekhara heard the tumult created by the ganas. He asked the brave
and excellent ganas who were by his side. Shankara asked, “Why are my
ganas creating this great tumult? O immensely valiant ones! Ascertain the
cause. I must certainly establish peace.” While the lord of devas was
affectionately asking these ganas, other ganas arrived before the lord. On
seeing that they were dejected, the lord Rudra asked them if all was well.
The ganas then told him in detail about what had occurred. Bhagavan
Rudra is a lord who engages in many kinds of pastimes. Hearing this, he
granted them freedom from fear and greatly increased their enthusiasm.’”’
OceanofPDF.com
Chapter 192-3.5(22) (Description of Jalandhara’s
Fighting)
‘“Sanatkumara said, ‘The great lord, Rudra, assumed a terrible form.
With the brave ganas and astride the excellent bull, he advanced to fight.
He seemed to be smiling. On seeing that Rudra was advancing, the ganas
roared like lions again. Those of Rudra’s ganas who had retreated from the
battle returned again. Other ganas of Shankara also uttered war cries. They
celebrated a festival with weapons. They showered down arrows and
slaughtered daityas. All the daityas saw how terrible Rudra was and fled,
like a man who is a sinner being scared at the sight of Shankara. Seeing that
the daityas were retreating from the battle, Jalandhara advanced against
Chandi’s lord, showering thousands of arrows. Thousands of Indras among
the daityas, Shumbha and Nishumbha being the foremost, forcefully
advanced against Shiva, biting their lips in rage. The brave Kalanemi,
Khadgaroma, Balahaka, Ghasmara, Prachanda and others advanced against
Shiva. They swiftly enveloped Rudra’s ganas with arrows. O sage!
Shumbha and other brave ones sliced all their limbs. Hara saw that his force
of ganas was enveloped in a darkness created by the arrows. He severed
that net of arrows with his own arrows and covered the sky. The daityas
suffered from this storm of arrows. He used that fierce net of arrows to
make them fall down on the ground. He used his battle axe to separate
Khadgaroma’s head from his body. He used his khatvanga394 to shatter
Balahaka’s head into two pieces. He tied Ghasmara daitya with his noose
and brought him down on the ground. With his trident, he sliced the
immensely brave Prachanda. Some were killed by the bull. Others were
brought down by arrows. Like elephants afflicted by a lion, the asuras were
incapable of remaining there. The great daitya was overwhelmed by rage.
In the battle, he shamed the daityas. The persevering one laughed at
Shumbha and the others. Jalandhara said, “Why do you boast about who
your mother is? Like cowards, you are being struck on your backs. For
those who pride themselves on being brave and desire heaven, this is not to
be praised. If you have faith in fight, or if you possess the slightest bit of
substance in your hearts, stand in front of me. Otherwise, it is clear you
only desire carnal pleasures. To die in a battle is supreme. It bestows all the
fruits that one desires. In particular, it brings fame. It is also said to lead to
emancipation. A person who faces a battle and dies goes to the supreme
destination in the solar disc, one obtained by a person who wanders around
and is in possession of supreme jnana. Learned people must never be scared
of death, anywhere. Despite every attempt made, it is inevitable. O brave
ones! If one possesses a body, death comes along with birth. It is certain
that a living being will die, today or after one hundred years. Therefore, cast
aside this fear of death and happily fight in the battle. There is no doubt that
this yields great bliss in every possible way, in this world and in the next
one.” In this way, he tried many kinds of ways to make the brave ones on
his side understand. However, they were scared and could not get their
perseverance back. They swiftly fled from the field of battle. On seeing that
his own soldiers were running away, the immensely brave Jalandhara, the
ocean’s son, became angry.’”’
‘“‘Filled with rage and angry at Rudra, in a fierce voice that was like the
crash of thunder, he challenged him to fight. Jalandhara said, “Fight with
me now. Why are you killing them? O one with the matted hair! Show me
what limited strength you possess.” Saying this, the great daitya,
Jalandhara, struck Shambhu, unblemished in his deeds, with seventy
arrows. Even before Jalandhara’s arrows could reach him, Mahadeva used
his own sharp and wonderful arrows to slice them down. He seemed to be
laughing. O sage! He used seven arrows to sever the horses, standard,
umbrella and bow that belonged to Jalandhara daitya. For Hara, this wasn’t
a surprising act. The asura who was the ocean’s son was deprived of his
chariot and his bow was severed. Angry, he raised a club and rushed
forward powerfully towards Shiva. He suddenly flung the club. But
Maheshvara is great and supremely wonderful in his pastimes. He used his
arrows to quickly shatter the club into two fragments. At this, the great
asura became angrier still. Wishing to kill him, he raised his fist and rushed
forward with great force. However, the lord of devas is unblemished in his
deeds. Using a volley of arrows, he flung Jalandhara one krosha away.’”’
‘“‘Jalandhara daitya decided that Rudra was stronger than him. He
created the wonderful maya of gandharvas, capable of deluding even
Rudra. As a result of the powers of that maya, so as to confound Rudra,
many gandharvas and large numbers of apsaras arrived. The many
gandharvas and apsaras sang and danced. Others played on flutes made out
of palm leaves and mridangas. On witnessing the great wonder unleashed
by these hordes, Rudra was confounded. He didn’t even realize that the
weapons had fallen down from his hands. Jalandhara daitya saw that Rudra
was intently watching. Full of desire, he went to the place where Gouri was.
He entrusted the conduct of the war to the immensely strong Shumbha and
Nishumbha. O Vyasa! Through the use of the maya of asuras, Jalandhara
assumed a form that was just like that of Rudra. He possessed ten powerful
arms, five faces and three eyes. His hair was matted. He was astride a giant
bull. Bhava’s beloved saw that Rudra was arriving. Leaving her friends, she
came into his range of vision. The lord of danavas saw Parvati, beautiful in
her limbs. He released some semen, and his limbs became numb. Realizing
that this was the danava, Gouri was filled with fear. She vanished and went
to the northern shore of Lake Manasa. When she vanished like a flash of
lightning, the daitya could no longer see her. He swiftly returned to the
place where the divinity Maheshvara was, waiting to fight. In her mind,
Parvati remembered the great Vishnu. Immediately, she saw the divinity
seated near her. Parvati, loved by Shiva, saw that Vishnu was in front of her,
prostrating himself and hands joined in salutation. Pleased in her mind, the
mother of the universe spoke. Parvati said, “O Vishnu! Jalandhara daitya
has performed an extremely wonderful act. Do you not know what the evil-
minded one has done?” Hearing the words of the mother of the universe,
the one with Garuda on his banner lowered his shoulders and joined his
hands in salutation. He replied to Shivaa. Shri Bhagavan said, “O Devi!
Through your favours, I know what has happened. O mother! Please
command me. I will act according to your instructions.” Hearing Vishnu’s
words, Parvati spoke again. The mother of the universe wished to properly
instruct Hrishikesha about dharma and good policy. Parvati said, “You
should understand that he has himself shown the path. Follow my command
and destroy his wife’s dharma of faithfulness to her husband. O Rama’s
lord! There is no other way. The great daitya cannot be killed by you. On
earth, there is no dharma that is equal to that of devotion to one’s husband.”
Hari heard her command. Lowering his head, he accepted it. To commit that
act of deception, he quickly went to Jalandhara’s city.’”’
OceanofPDF.com
Chapter 193-3.5(23) (Violation of Vrinda’s
Faithfulness)
‘“Vyasa asked, ‘O Sanatkumara! O omniscient one! O supreme among
eloquent ones! What did Hari do there? How did she give up her
dharma?’”’
‘“Sanatkumara replied, ‘Having gone to Jalandhara’s city, Vishnu made
up his mind to destroy Vrinda’s faithfulness to her husband and shatter the
daitya’s splendour. Supreme among those who possess maya, he showed
himself to Vrinda in a dream. With an extraordinary body, he was in a grove
in the city. Queen Vrinda was excellent in her vows. As a result of the
powers of Hari’s maya, in the night, the wife had this nightmare. As a result
of Vishnu’s maya, in her dream, she saw her husband astride a buffalo,
naked and smeared with oil.395 He was decorated with black flowers and a
large number of predatory beasts were serving him. With his head shaved,
he was proceeding in a southern direction. He was covered with darkness.
Along with her, her entire city was suddenly submerged in the ocean.
Towards the end of the night, she had many such bad dreams. When she
woke up, the lady thought about the dream. She saw that the rising sun had
a hole in the middle and repeatedly lost its radiance. She understood that
these were evil portents. Full of fear, she wept. She could not find any peace
in the turrets, mansions or grounds of the palace. With her friends, she went
to the grove in the city. But despite having gone there, the lady could not
find any happiness there. Jalandhara’s wife was depressed and anxious in
her mind. She wandered from one forest to another forest but could not find
any peace. As she wandered around, the lady saw two extremely terrible
rakshasas. Their faces were like lions and their fangs were cruel. Seeing
them, she was agitated and started to run away. She then saw a serene
ascetic, along with his disciple. He was observing a vow of silence. Her
arms were like creepers. As a result of her fear, she clasped his neck with
her hands and said, “O sage! Please save me. I have sought refuge with
you.” The sage saw that she was agitated and that she was followed by the
rakshasas. He uttered a terrible sound of humkara396 and quickly made them
turn away. Those two were scared by the sound of humkara and turned
away.’”’
‘“‘O sage! The mind of the wife of the Indra among the daityas was
extremely amazed at this. Freed from fear, she joined her hands in
salutation before the sage who had been her protector. Like a rod, Vrinda
prostrated herself on the ground in front of him and spoke these words.
Vrinda said, “O sage! O protector! O ocean of compassion! O one who
counters the sufferings of others! You have saved me from the terrible fear
that arose on account of those crooked ones. You are capable in every
possible way. You know everything. O ocean of compassion! I desire to tell
you something. Please show me your compassion and listen. Jalandhara is
my husband, and the lord has gone to fight against Rudra. O one who is
excellent in vows! Please tell me how the battle is faring.” The sage heard
her words and maintained the deception of observing a vow of silence. He
knew the means to further his own selfish objective. With compassionate
eyes, he looked upwards. At that time, two lords among monkeys arrived
there. They prostrated themselves before him and stood there. At a gesture
from his eyebrows, they rose up into the sky. O lord among sages! They
returned in a short while and stood in front of him again. They had brought
the head, the headless torso and the hands. She recognized the head, the
headless torso and the hands as those belonging to the ocean’s son.
Miserable on account of her husband, she fell down on the ground,
senseless. Vrinda said, “O lord! Earlier, you used to amuse me with pleasant
conversations. How is it that you are not speaking now to the innocent one
you love? You are the one who conquered the three worlds. You defeated
devas and gandharvas, accompanied by Vishnu. How is it that an ascetic
has now killed you? You did not know about Rudra’s tattva. Hence, you
paid no heed to my words. O supreme among daityas! I told you that Shiva
is the supreme brahman. Through the powers of serving you, I got to know
that this wasn’t because of your pride but because you associated with
wicked people.” In this way, following her own dharma, his beloved
lamented a lot in different ways. Her heart was shattered. Resorting to her
fortitude, she sighed in grief. Joining her hands in salutation, she prostrated
herself before the noble sage and spoke again. Vrinda said, “O ocean of
compassion! O best among sages! O one who is engaged in the welfare of
others! O virtuous one! Please show me your compassion and revive my
lord. It is my view that you are capable of bringing him back to life again.
O lord among sages! Therefore, please revive my beloved lord.” Devoted to
the vow of faithfulness to her husband, the wife of the daitya said this. She
fell down at his feet and emitted sighs of grief. The sage replied, “I am
incapable of bringing him back to life. He has been killed by Rudra in the
battle. A person who has been killed by Rudra in a battle can never be
brought back to life. Nevertheless, because of my compassion, I will bring
him back to life again. I know that it is eternal dharma to save those who
have sought refuge.” O sage! Saying this, the sage revived her husband.
After this, Vishnu, who is supreme among those who possess maya,
vanished.397 The ocean’s son was instantly revived and got up. Pleased in
his mind, he embraced Vrinda and kissed her face. Seeing her husband,
Vrinda’s mind was also filled with joy. She cast aside her sorrow, thinking
that everything had been a dream. Her mind was pleased, and desire arose
in her heart. In the middle of the forest, she sported with him for many
days. On one occasion, at the end of intercourse, she saw that it was Vishnu.
Full of anger, Vrinda rebuked him in the following words. Vrinda said, “O
Hari! Shame on you for this kind of conduct. You have had intercourse with
another person’s wife. I have now got to know everything correctly. You
used your maya to manifest yourself as an ascetic.” Saying this, full of rage,
she displayed her own energy. O Vyasa! The one who was faithful to her
husband cursed Keshava. “O enemy of daityas! O worst among wicked
ones! You have defiled the dharma of others. O deceitful one! Accept this
great curse from me, more severe than the most virulent of poisons. Using
your famed maya, you created two beings and showed them to me. They
will become rakshasas and will abduct your wife.398 Miserable on account
of your wife, in the forest, you will obtain monkeys as aides. You will roam
around with the lord of snakes, who arrived here as your disciple.”399 Saying
this, Vrinda entered the fire. With his mind attracted to her, Vishnu did try
to restrain her. O sage! Meanwhile, all the devas, Brahma and others,
arrived with their wives to witness the good destination she was headed
towards. While all the devas witnessed this extraordinary event, the great
and supreme radiance that was Vrinda’s energy merged into Shivaa’s body.
The immortals arrayed in the sky exclaimed words of “Victory”. O sage! In
this way, the great queen Vrinda, Kalanemi’s excellent daughter, obtained
supreme emancipation as a result of the power of devotion towards her
husband. As the ashes and dust from Vrinda’s funeral pyre covered his face,
Hari repeatedly thought of Vrinda. Though the large number of gods and
Chapter 194-3.5(24) (Description of Jalandhara)
‘“Vyasa said, ‘O best among Vidhatri’s sons! O wise one! You have
narrated a wonderful account. What happened in the battle after that? How
was the daitya killed? Please tell me.’”’
‘“Sanatkumara replied, ‘Unable to see Girija, the Indra among daityas
returned to the battle. When the gandharvas vanished, Vrishadhvaja
regained his senses. When they disappeared, Shankara realized that what he
had seen was the result of maya. Following the customary practices of the
world, the destroyer became very angry. Shiva was surprised in his mind.
Full of rage, he again approached Jalandhara, so as to fight with him.
Seeing that Shiva had returned to the battle, the daitya enveloped him with
a shower of arrows. Jalandhara was extremely strong. But the lord Hara
used his own arrows to sever the fierce net of arrows shot by him. For one
who is the destroyer of the three worlds, this wasn’t surprising. Jalandhara
witnessed Rudra’s extraordinary valour. To confound Tryambaka, he used
his maya to create Gouri. Shiva saw Parvati tied to the top of the chariot,
weeping. He saw that she was about to be killed by Shumbha, Nishumbha
and other daityas. Seeing Gouri in that state, he displayed the customary
practices of the world. Behaving like an ordinary person, Shiva’s mind was
agitated. Accomplished in many kinds of pastimes, he cast his face
downwards and was silent. His limbs turned lax, and he was dejected. He
forgot about his own valour. Forcefully, Jalandhara pierced him with three
arrows. They sank into Rudra’s head, chest and stomach, right up to the
feathered tufts. The lord engages in great pastimes, and he is the essence of
jnana. In an instant, Rudra assumed a fierce form. He blazed in a garland of
flames and was exceedingly terrible. The great asuras saw his extremely
fierce form. They were incapable of remaining in front of him and fled in
the ten directions. O lord among sages! Nishumbha and Shumbha were
supreme among brave ones and were famous. But even they were incapable
of remaining in the battle. In a trice, the maya created by Jalandhara
vanished. In every direction, great sounds of lamentation arose in that
battle. Seeing that Shumbha and Nishumbha were fleeing, full of rage,
Rudra rebuked them and cursed them. Rudra said, “You are wicked and
have committed all the crimes against me. You are the ones who chastised
Parvati. But you are now running away from the field of battle. Those who
are fleeing should not be killed. Therefore, you should not be killed by me.
When this battle with me is over, you will be killed by Gouri.”400 While
Gouri’s lord was saying this, Jalandhara, the ocean’s son, became extremely
angry with Rudra, blazing like a flaming fire.’”’
‘“‘In the battle, he showered Rudra with extremely swift and sharp
arrows. Because of these arrows, the surface of the ground was covered and
became dark. When Rudra quickly severed these innumerable arrows, the
powerful one swiftly struck the bull with a club. As a result of that blow, the
bull retreated from the field of battle. Though Rudra tried to drag it back, it
did not remain on the battlefield. At this, the great Rudra displayed his own
energy, and it was impossible to tolerate. O lord among sages! He exhibited
this to everyone. This is true. Extremely wrathful, Rudra assumed a fierce
form. The lord suddenly blazed in this terrible form, like the fire of
dissolution. He saw the daitya standing before him, resembling a cloud, or
the summit of a mountain. He prepared himself, having heard that he could
not be killed by anyone else. The lord who protects the universe wished to
ensure that Brahma’s words came true. Having shown him401 great
compassion in his heart, he made up his mind to kill him. The wielder of the
trident was filled with great rage. Marvellous and fierce, in the great waters,
using his big toe,402 he quickly drew the wheel of a chariot. Having drawn
this sharp-edged wheel in the waters of the ocean, Bhagavan remembered
the enemies of the three worlds he had destroyed earlier—Daksha,
Andhaka, Tripura and Daksha’s sacrifice. The one who destroys the three
worlds laughed and spoke. The great Rudra said, “O Jalandhara! Using my
foot, I have drawn this wheel in the great waters. If you are strong enough
to raise it up, remain here and fight with me, not otherwise.” Hearing his
words, Jalandhara’s eyes blazed in rage. He looked at Shankara, as if he
was going to burn him down with his eyes and spoke. Jalandhara said, “O
Shankara! After raising the line up, I will kill you and your ganas. Like
Garuda seizing his own share,403 I will destroy the world, along with the
devas. I am capable of destroying all mobile and immobile entities, along
with Vasava. O Maheshvara! Is there anyone in the three worlds who cannot
be pierced by my arrows? Even when I was a child, I conquered Bhagavan
Brahma through my austerities. Along with sages and bulls among gods, he
is now in my excellent place. In an instant, I can burn down the three
worlds, with their mobile and immobile entities. O Rudra! What are your
austerities? I have defeated even Bhagavan. Indra, Agni, Yama, the lord of
riches, Vayu, the lord of water and others were unable to tolerate me, just as
nagas cannot bear the scent of the king of birds.404 O Shankara! There is no
place on heaven or earth that my vehicle has not reached. I have crossed all
the mountains and made the lords among ganas suffer. To scratch the
itching in my arms, I have struck Mandara, Indra among mountains, the
handsome Nila and the extremely beautiful Meru and made them suffer. For
the sake of sporting, on Mount Himalaya, I used my arms to obstruct
Ganga. Even my servants were victorious over my enemies, the residents of
heaven. I seized the Vadava fire405 and covered its mouth with my hand,
thus reducing all the oceans to a single entity. I hurled Airavata and other
elephants into the waters of the ocean. Along with his chariot, I flung lord
Indra one hundred yojanas away. Along with Garuda, I bound up Vishnu in
a noose of serpents. Urvashi406 and other women have been imprisoned by
me inside my house. O Rudra! You do not know me. I am the conqueror of
the three worlds. I am Jalandhara, the great daitya. I am the extremely
strong son of the ocean.” Having told Mahadeva this, the son of the ocean
did not move. Nor did he remember the danavas who had been killed in the
battle.407 He was insolent, with no sign of humility. Showing his strength, he
slapped his arms. Mahadeva was rebuked by him in words that were harshly
articulated. He heard the daitya’s words, which were uttered in an
exceedingly inauspicious way.’”’
‘“‘Mahadeva laughed and was filled with great rage. He used his big toe
to fashion the chakra known as Sudarshana. Rudra seized it in his hand and
got ready to kill him. Bhagavan Hara hurled the chakra known as
Sudarshana. It resembled one crore suns and was like the fire of dissolution.
It burnt down the region between heaven and earth and quickly reached
Jalandhara. With great force, it severed his head, distinguished by the two
large and dilated eyes. His body fell down from the chariot and made the
earth resound. The head of the ocean’s son also fell down and there were
great sounds of lamentation. His body was sliced into two, like a mountain
of collyrium shattered by the vajra. It was like a supreme mountain
shattered into two and flung into the waters of the ocean. The entire
universe was covered with his horrible blood. O lord among sages! As a
result of this, the entire earth became disfigured. On the instructions of
Rudra, his entire body, along with the blood and flesh, was conveyed to the
hell known as Maharourava. It became a pit full of blood there. When his
body was destroyed, an energy issued from it and merged into Bhava, just
as the energy from Vrinda’s destroyed body had merged into Gouri. Seeing
that Jalandhara had been killed, devas, gandharvas and pannagas were
extremely happy. The devas uttered words of praise. All the devas, siddhas
and lords among sages were pleased. They showered down flowers and
loudly praised Isha. The divine women were agitated by their love and
danced in great happiness. Along with the kinnaras, they sang beautiful
verses in melodious tones. O sage! When Vrinda’s husband was killed, all
the directions were pacified. The three kinds of wind408 blew and were
pleasant and auspicious to the touch. The moon regained its coolness, and
the sun regained its great energy. The fire blazed serenely, and the sky was
no longer disfigured. O sage! In this way, all the three worlds and the
waters obtained a more beneficial state. This occurred when Hara, infinite
in his forms, killed the son of the ocean.’”’
OceanofPDF.com
Chapter 195-3.5(25) (Praise by Devas)
‘“Sanatkumara said, ‘After this, Brahma and the other devas and all the
sages bent down and used eloquent words to praise the divinity, the lord of
devas.’”’
‘“‘The devas said, “O lord of devas! O Mahadeva! You are affectionate
towards those who seek refuge with you. You always bestow happiness on
the virtuous. You dispel the miseries of your devotees. Your great and
wonderful pastimes are impossible to understand, other than through
devotion. O protector! The wicked find it impossible to reach you. Please
remain favourably disposed towards us. Even the Vedas do not know about
your true greatness. All the great-souled ones chant about you, to the extent
that their intelligence comprehends it. The one with one thousand faces409
and others always chant about it with great happiness. They are thus
purified by their own words. O lord of devas! Through your favours, even a
dumb person obtains jnana about the brahman. The Vedas say that you can
always be obtained through devotion. You are compassionate towards the
distressed. You always pervade everything. Through virtuous devotion, you
manifest yourself. You are without transformation and are the destination of
the virtuous. O Mahesha! Your devotees have obtained many kinds of
success. They have enjoyed all kinds of happiness and have been indifferent
towards miseries. In earlier times, the lord of the Yadus, Dasharha, obtained
success. O lord! His wife, Kalavati, was also supremely devoted to you.410
O lord of devas! King Mitrasaha and his beloved, Madayanti, were devoted
to you and obtained the supreme goal of kaivalya.411 The daughter of the
elder brother of Kekaya was named Soumini. Through devotion towards
you, she obtained supreme happiness, one that is difficult for even virtuous
yogis to obtain.412 O lord! As a result of devotion towards you, Vimarshana,
supreme among kings, enjoyed many kinds of objects of pleasure for seven
births and obtained a virtuous destination.413 Through devotion towards you,
Chandrasena, supreme among kings, enjoyed every object of pleasure.
Freed from miseries, he obtained happiness in this world and in the next
one.414 Shrikara, the son of a gopi and Mahavira’s disciple, was devoted to
you. Therefore, he enjoyed the destination of the virtuous in this world and
in the next world, obtained supreme happiness.415 You dispelled the miseries
of King Satyaratha and bestowed a virtuous end on him.416 You made Prince
Dharmagupta cross over this world and obtain happiness.417 O great lord! O
one who shows compassion! The brahmana Shuchivrata was devoted to
you. You bestowed jnana on him and his mother and removed his
poverty.418 As a result of devotion towards you, Chitravarma, the supreme
king, obtained a virtuous destination. In this world, he enjoyed objects of
pleasure that are difficult for even the immortals to obtain.419 Along with his
wife, Simantini, Prince Chandrangada was freed from every kind of grief.
He obtained happiness and the great destination. The brahmana Mandara
was worst among wicked ones. He had intercourse with a courtesan.420 But
he became Shiva’s devotee and worshipping you, along with her, obtained a
good destination. O lord! Because of the compassion you show towards
your devotees, along with his mother, Prince Bhadrayu obtained happiness
and achieved the supreme destination. O Maheshvara! There are wicked
people who enjoy themselves with every kind of woman and always eat
what should not be eaten. By serving you, even they are liberated. O
Shankara! Shambara’s mind was devoted to you, and he always wore
bhasma.421 By following the norms about bhasma, accompanied by his
wife, he went to your city. O lord! Bhadrasena’s son, Sudharma, and the son
of the minister were the performers of auspicious deeds and always wore
rudrakshas.422 Through your favours, they enjoyed happiness in this world
and were emancipated. In earlier lives, they were a monkey and a cock and
were ornamented with rudraksha beads. Pingala and Mahananda were
courtesans. However, because of devotion towards you, they obtained
virtuous destinations. O protector! You are engaged in uplifting your
devotees. Sharada was a brahmana’s daughter who became a widow at a
young age. Through the power of devotion towards you, she obtained sons
and good fortune. Binduga was a brahmana only in name, enjoying himself
with a courtesan. As a result of hearing about your fame, he and his
beloved, Chanchula, obtained a supreme destination.423 O lord! In this way,
many living beings have obtained success through sentiments of devotion
towards you. O Mahesha! O friend of the distressed! O abode of
compassion! You are beyond Prakriti. You are the brahman. You are
beyond Purusha. You are Parameshvara. You are nirguna but support the
three gunas. Your atman is in Brahma, Vishnu and Hara. You always
engage in many kinds of deeds. You are eternal. You are without
transformations. You are the lord of everything. O Maheshvara! We,
Brahma and all the others, are your servants. O lord of devas! Be pleased. O
Shiva! Always protect us. O protector! We are your subjects. We always
seek refuge with you.”’”’
‘“Sanatkumara continued, ‘In this way, Brahma and the other devas and
lords among sages praised him. With their minds fixed on Shiva’s two feet,
they were silent. Shambhu Mahesha heard the auspicious words of praised
uttered by the devas. The lord bestowed excellent boons on them and
instantly vanished from the spot. With their enemies slain, Brahma and all
the other devas were delighted. Pleased, and chanting about Shiva’s fame,
they returned to their own respective abodes. This is the supreme account
about the crushing of Jalandhara and Mahesha’s sacred conduct. It destroys
great floods of sins. This hymn by devas is sacred and destroys every kind
of sin. It always bestows great happiness and causes pleasure to Mahesha. If
one reads, or has read, these two accounts424 completely, one enjoys great
happiness and obtains the status of being a Ganapati.’”’
OceanofPDF.com
Chapter 196-3.5(26) (Dispelling of Vishnu’s
Delusion)
‘“Vyasa said, ‘O Brahma’s son! I prostrate myself before you. O
supreme among Shiva’s devotees! You are blessed. You have made me hear
an auspicious and extremely divine account about Shankara. O sage! Now,
please tell me affectionately about Vishnu’s conduct. Having deluded
Vrinda, what did he do? Where did he go?’”’
‘“Sanatkumara replied, ‘O Vyasa! O immensely wise one! O supreme
among Shiva’s excellent devotees! Along with Shambhu’s excellent
conduct, hear about Vishnu’s sparkling conduct. Shambhu is affectionate
towards those who seek refuge. When Brahma and the other devas were
silent, Maheshvara was extremely pleased and spoke. Shambhu said, “O
Brahma and all the other devas! Though Jalandhara was born from my
portion, for your sake, I have killed him. This is the truth. I am telling you
the truth. O sons! O immortals! Have you not got back your happiness
again? Tell me the truth. Though I am indifferent, it is for your sake that I
always engage in pastimes.” The eyes of Brahma and the other devas
dilated in joy. They lowered their heads and prostrating themselves before
Rudra, told him what Vishnu had done. The devas said, “O Mahadeva! You
have saved devas from fear the enemy caused. However, there is something
else that has happened. What will we do about that? O protector! Vrinda
was deluded by Vishnu. She immediately reduced herself to ashes in a fire
and has obtained a supreme destination. However, Vishnu is still
confounded and fascinated by Vrinda’s charm. Deluded by your maya, he
wears the ashes from her funeral pyre. Siddhas, large numbers of sages and
we have affectionately tried to make him understand. But deluded by your
maya, Hari does not understand. O Mahesha! Please take pity and make
Vishnu understand what needs to be understood. Everything that results
from Prakriti, mobile and immobile, is under your control.” Mahesha heard
the words spoken by the residents of heaven. As they stood there, hands
joined in salutation, he replied, comfortably engaged in great pastimes.
Mahesha said, “O Brahma! O all you gods! Listen attentively to my words.
My maya is impossible to transgress and deludes all the worlds. The entire
universe, along with devas, asuras and humans, is under its subjugation.
Vishnu was deluded by that. Hence, Hari was subjugated by desire. That
maya is known as Uma, Mahadevi, the supreme mother of the three
divinities, the primordial Prakriti and the beautiful Girija. O devas! To
dispel Vishnu’s delusion, go and seek refuge with her. Mohini Maya is the
refuge. She is known as Shivaa, the one who bestows everything desired.
Laud my Shakti, so that she is satisfied. If she is pleased, she will carry out
all the tasks.” Shambhu, the five-faced Bhagavan Hara, spoke to the gods in
this way. O Vyasa! Along with all his ganas, he then disappeared.’”’
‘“‘Brahma and the other devas, along with Vasava, followed Shambhu’s
instruction. In their minds, they praised the primordial Prakriti, who is
affectionate towards her devotees. The devas said, “Sattva, rajas and tamas
gunas originate from you. You arrange for them to lead to creation,
preservation and destruction. The existence and non-existence of the entire
universe is through your will. O primordial Prakriti! We prostrate ourselves
before you. Please save us from the twenty-three principles.425 In the entire
universe, they announce your supreme existence. The three worlds do not
know your forms and deeds. O primordial Prakriti! We prostrate ourselves
before you. Men full of constant devotion towards you do not suffer from
poverty and delusion. You are affectionate towards your devotees, and they
never face these. O primordial Prakriti! We prostrate ourselves before you.
O Mahadevi! O Pareshvari!426 Please perform a task for us, the devas. O
Shivaa! O Durga! O Devi! We prostrate ourselves before you. Please dispel
Vishnu’s delusion. O Shivaa! O Devi! When the battle between Shambhu,
who resides in Kailasa, and Jalandhara was going on, following Gouri’s
instruction and in order to ensure his death, Vishnu made efforts to delude
Vrinda. Having been forced to give up her own dharma, she reduced herself
to ashes in a fire and has obtained an excellent destination. Since Jalandhara
has been killed in the battle, we have been freed from any fear on account
of him. Girisha, who shows favours towards his devotees, did this in
compassion. It is because of his command that all of us have come here, to
seek refuge with you. O Devi! You and Shambhu are always engaged in
saving your devotees. Enticed by Vrinda’s charm, Vishnu still resides there.
He wears the ashes from her funeral pyre. He is deluded and has been
dislodged from his jnana. O Maheshvari! The large number of siddhas and
gods tried to make him understand. However, deluded by your maya, Hari
has not understood. Please make Hari understand. O Mahadevi! Please
show your compassion. Make him understand. Let him return to his own
world and with an excellent mind, carry out the tasks of the gods.” When
devas praised her in this way, they saw a circle of energy in the sky. That
blaze pervaded the directions. O Vyasa! From its midst, Brahma, Vasava
and all the others heard a voice from the sky, one that would grant their
wishes. The voice from the sky said, “I am divided into three and am
established according to the three gunas. Gouri, Lakshmi and Sarasvati
represent the gunas of sattva, rajas and tamas.427 All of you go and lovingly
approach them. Follow my command and please them. They will arrange
for what you desire.” O sage! Hearing what the invisible voice said, the
eyes of the devas widened in wonder.’”’
‘“‘All the devas attentively heard the words. As urged, the gods
prostrated themselves before Gouri, Lakshmi and Sarasvati. With a great
deal of devotion, the gods praised all the Devis. Brahma and the others
lowered their hands and used many kinds of eloquent words. O Vyasa!
After this, the Devis appeared in front of them. This was exceedingly
marvellous. Their own radiance illuminated the directions. On seeing them,
the minds of the immortals were pleased. Devotedly, they prostrated
themselves. Praising them, they reported their own task. They were
affectionate towards their devotees. Seeing that the gods were prostrated in
front of them, the Devis gave them seeds and spoke to them lovingly. The
Devis said, “Sow these seeds in the place where Vishnu is. If you do this,
your task will be accomplished.” O sage! Saying this, the Devis vanished
from the spot. These were the three Shaktis of Rudra, Vishnu and Vidhatri,
representing the three gunas. Brahma and all the other gods, including
Vasava, were satisfied. They collected those seeds and went to the place
where Hari was. The gods sprinkled the seeds on the ground where Vrinda’s
funeral pyre had been lit. O sage! They remained there, thinking that these
were portions of Shiva and Shakti. Three trees resulted from the seeds that
had been sprinkled. O lord among sages! They were dhatri, malati and
tulasi.428 Dhatri is said to have emerged from Vidhatri’s Shakti, malati is
from Rama and tulasi from Gouri. They represent the sattva, rajas and
tamas gunas. O sage! Vishnu saw the trees, which were in the forms of the
three women. On seeing them, he stood up, enticed by attachment towards
them. On seeing them, his mind was overwhelmed by desire, and he wanted
them. Tulasi and dhatri also looked at him with eyes of attachment.
However, on seeing the woman who had been created from the seed based
on Lakshmi’s maya, Lakshmi was filled with jealousy. Therefore, it came to
be known as varvari and is extremely condemned.429 He loves dhatri and
tulasi and they always bring him pleasure. Vishnu forgot all his miseries.
Along with them, he went to Vaikuntha. All the devas were satisfied and
prostrated themselves before him. O Indra among brahmanas! In the month
of Kartika,430 dhatri and tulasi are known to be loved by all devas,
especially Vishnu. O great sage! Among those two, tulasi is best and is
blessed. With the exception of Ganesha, it pleases everyone and bestows
everything that is desired. Seeing that Hari was instated in Vaikuntha,
Brahma, Indra and the other immortals bent down and praised the great
Vishnu. They returned to their own respective abodes. O best among sages!
Understanding was kindled in him. His delusion was dispelled and
remembering Shiva, he was happy. He was established in his own world, as
he had been earlier. This account destroys all sins and yields everything
desired by men. It destroys every deviation caused by desire. It extends
every kind of vijnana.431 If one reads this devotedly every day, or has it
read, if one hears it or makes it heard, one goes to the supreme destination.
If an intelligent and brave person reads this account and then goes forth to
do battle, there is no doubt that he is victorious. It bestows knowledge about
the brahman on brahmanas, victory on kshatriyas, every kind of wealth on
vaishyas and every kind of happiness on shudras. O Vyasa! It bestows
devotion towards Shambhu and destroys all sins. In this world and in the
next one, it always confers a virtuous destination.’”’
OceanofPDF.com
Chapter 197-3.5(27) (Shankhachuda’s Origin)
‘“Sanatkumara said, ‘O sage! Listen lovingly to another account about
Shambhu’s conduct. As soon as one hears it, devotion towards Shiva
becomes firm. There was a brave danava known as Shankhachuda and he
was a thorn for devas. In the field of battle, Shiva used his trident to kill
him. Shambhu’s conduct is divine and sacred. It destroys sins. O Vyasa!
Listen lovingly. Out of my affection towards you, I will tell you. The sage
Kashyapa was the son of Marichi, Vidhatri’s son. He was devoted to
dharma. Engaged in the task of creation, he was described as a Prajapati.
Pleased with him, Daksha bestowed thirteen of his daughters on him. Their
offspring extended in many directions, and it is impossible to describe
them. Devas and all mobile and immobile entities in the universe extended
from them. In the three worlds, who is capable of narrating this? But hear
about that bit of the account which concerns Shambhu’s pastimes. I will tell
you about that now. Listen. It enhances devotion.’”’
‘“‘One of Kashyapa’s wives was the beautiful Danu. She was extremely
beautiful and virtuous and extended her husband’s good fortune. Danu had
many sons who were exceedingly strong. O sage! Out of fear, their names
are not spoken about in detail. She had an immensely valiant son,
Viprachitti. His son was Dambha, who was devoted to dharma and Vishnu
and had conquered his senses. He did not have a son and the valiant one
thought about this. He went to his guru, Shukracharya, and learnt a mantra
to Krishna. With this, he performed supreme austerities in Pushkara for one
hundred thousand years. For a long period of time, he seated himself in a
firm and fixed posture and performed japa, using the mantra to Krishna.
When he performed these austerities, a blaze issued from his head. That
energy spread everywhere and was impossible to tolerate. All the gods,
sages and humans were scorched by this. Placing Sunasira432 at their head,
they sent and sought refuge with Brahma. They prostrated themselves
before Vidhatri, who bestows every kind of prosperity. Agitated, they
praised him and spoke to him, especially telling him what had happened to
them. Hearing this, accompanied by them, Vidhatri went to Vaikuntha, so
that Vishnu might be told everything. Vishnu is the supreme preserver and
the lord of the three worlds. Having gone there, all of them lowered their
heads and clasping their hands, prostrated themselves. The devas said, “O
lord of devas! We do not know the reason for this. Whose energy has led all
of us to be tormented? Please tell us. We are being scorched. You are a
friend to the distressed. Our subsistence depends on you. Please save us. O
Rama’s lord! Please protect us. You are the refuge and we have sought
refuge with you.” Vishnu heard the words spoken by Brahma and the other
residents of heaven. Affectionate towards those who seek refuge, he smiled
affectionately and spoke. Vishnu said, “O immortals! Do not be anxious.
You will be well. You should not be scared. No deluge will occur. The time
for dissolution has not yet arrived. There is a danava named Dambha. He is
my devotee, and he is performing austerities for the sake of a son. I will
pacify him by granting him a boon.” O sage! Having been thus addressed,
all the gods resorted to their fortitude. Assured, along with Brahma, they
returned to their own respective abodes.’”’
‘“‘To bestow the boon, Achyuta went to Pushkara. The danava named
Dambha was performing austerities there. Having gone there, he assured his
devotee, who was performing japa, clearly stating Hari’s name. He said,
“Ask for a boon.” Hearing this, he saw Vishnu standing in front of him. Full
of great devotion, he prostrated himself and repeatedly praised him.
Dambha said, “O lord of devas! I prostrate myself before one! O one with
eyes like lotuses! O Rama’s consort! O lord of the three worlds! Please
show me your compassion. I am your devotee. Please grant me an
extremely strong and valiant son. Let him be brave. Let him conquer the
three worlds and the residents of heaven.” When the Indra among danavas
said this, Hari granted him a boon, so as to restrain him from the austerities.
O sage! Having done this, he vanished. When Hari departed, the Indra
among danavas prostrated himself in the direction in which he had gone.
Successful and with his wishes satisfied, he returned to his own home.
Within a short period of time, his fortunate wife conceived. She blazed in
her energy and made the inside of the house beautiful. There was a gopa
named Sudama who was foremost among Krishna’s companions. O sage!
Cursed by Radha, he entered her womb.433 When the time for delivery
arrived, the virtuous lady gave birth to an extremely radiant son. To perform
the jatakarma rites, his father invited many sages. O supreme among
brahmanas! When he was born, many great festivities were organized. On
an auspicious day, his father named him Shankhachuda. Like the moon
Chapter 198-3.5(28) (Shankhachuda’s Austerities
and Marriage)
‘“Sanatkumara said, ‘Shankhachuda was instructed by Jaigishavya.434
For a long time, he happily remained in Brahma’s Pushkara. Controlling his
senses and using the knowledge of the brahman given to him by his guru,
he performed japa. Single-minded in attention, he controlled his organs of
action. The danava Shankhachuda tormented himself in Pushkara. Brahma,
the lord who is the guru of the worlds, quickly arrived, to bestow a boon on
him. Vidhatri told the Indra among danavas, “Ask for a boon.” On seeing
him, he humbly bent down and praised him with virtuous words. He asked
Brahma for the boon that he might not be vanquished by the residents of
heaven. Pleased in his mind, Vidhatri agreed to this. He gave Shankhachuda
Sri Krishna’s divine kavacha,435 most auspicious among all the auspicious
things in the universe. This bestows victory everywhere. “Go to Badari and
marry Tulasi. As she wills, she is performing austerities there. She is the
daughter of Dharmadhvaja.” Vidhatri instructed him in this way. While he
was still looking on, he instantly vanished.’”’
‘“‘Shankhachuda’s austerities in Pushkara had been successful. He tied
the kavacha, most auspicious among all the auspicious things in the
universe, around his neck. His wishes had been satisfied and he had become
successful in his austerities. As instructed by Brahma, rejoicing, he quickly
went to the hermitage of Badarika. Wandering around as he willed, the
danava Shankhachuda went to the place where Tulasi, Dharmadhvaja’s
daughter, was performing austerities. She was beautiful, with a smiling
face. She was slender and adorned in sparkling ornaments. She cast
sidelong glances at the great man. He saw that charming, beautiful and
virtuous lady. She was lovely and possessed good conduct. He remained
near her and addressed her in sweet words. Shankhachuda said, “Who are
you? Whose daughter are you? What are you doing here? Why are you
silent? You should think of me as your servant.” Hearing his words, she was
filled with desire and replied to him. Tulasi said, “I am Dharmadhvaja’s
daughter. I am an ascetic and am performing austerities. I remain in this
hermitage. What are you? As you will, you can go wherever you want. As a
class, women cause delusion, even to Brahma and others. They are like
poison. Since they commit sins, they are condemned. They are bonds of
maya and can lead to repentance.” In this way, Tulasi spoke to him in jest
and stopped. As he started to speak to her, he saw that she was smiling.
Shankhachuda said, “O beautiful lady! What you have said is not
completely false. But it is my view that it is partly false too. Listen to me.
You are foremost among women who are devoted to their husbands. I am
not a sinner, or a lascivious person. I do not think that your inclinations are
like that either. Following Brahma’s command, I have now come to your
presence. O beautiful one! I will marry you through the gandharva rites.436 I
am Shankhachuda, who has driven devas away. O fortunate one! Do you
not know me? Have you never heard about me? I am from Danu’s lineage.
In particular, I am a danava who is Dambha’s son.437 Earlier, I used to be a
gopa named Sudama, Hari’s companion. As a result of Radhika’s438 curse, I
have now become an Indra among danavas. I am a jatismara439 and know
this. All this is because of Krishna’s favours.” Shankhachuda said this and
stopped. The Indra among danavas was in front of her and lovingly and
truthfully, told her this. Satisfied at this, Tulasi smiled and started to speak.
Tulasi said, “I have now been defeated by one whose reflections are full of
sattva. In this world, that man is blessed who is not defeated by a woman.
Even if a man observes virtuous rites, if he is defeated by a woman, he
always remains impure. The ancestors, devas and all humans censure him.
After a birth or a death,440 a brahmana is purified after ten days, a kshatriya
after twelve days, a vaishya after fifteen days and a shudra after a month.
These are the injunctions in the Vedas. But a man who is defeated by a
woman is not purified until he is burnt on a funeral pyre. His ancestors do
not wish to accept his pindas441 or oblations of water. The gods do not
accept flowers, fruits and other things offered by him. For such a person,
what objective do jnana, excellent austerities, japa and oblations achieve?
If his mind has been stolen by a woman, of what avail are learning and
donations? I wished to test and know the extent of your learning and power.
Before a woman accepts a groom, she must test her beloved.” When Tulasi
was saying this, Vidhatri arrived at that spot at that very instant. The creator
spoke these words. Brahma said, “O Shankhachuda! Why are you having
this conversation with her? Following the gandharva rites of marriage,
accept her. You are a jewel amongst men and this virtuous one is a jewel
amongst women. The union between a learned man and a learned woman
possesses good qualities. O king! Unmitigated happiness is rare. Who
wishes to give it up? There is no doubt that a person who gives up
unmitigated happiness is an animal. O virtuous lady! He possesses qualities.
Why are you testing a person like him? He is one who has crushed devas,
asuras and danavas. O beautiful lady! You can always pleasure with him
for a long period of time, in whatever place you will and in all the worlds.
In the end, he will again obtain Goloka and Shri Krishna. When you die,
you will obtain the four-armed one in Vaikuntha.” Having given them his
blessings in this way, Vidhatri returned to his own abode. Following the
gandharva rites of marriage, the danava accepted her. After marrying
Tulasi, he returned to his father’s residence. In a beautiful residence, he
amused himself with her.’”’
OceanofPDF.com
Chapter 199-3.5(29) (Shankhachuda’s Rule and
Earlier Birth)
‘“Sanatkumara said, ‘Having married, Shankhachudra returned to his
own house. Since he had performed austerities and obtained a boon,
danavas and others rejoiced. Instructed by their own guru, all the asuras442
quickly emerged from their own world. They assembled and went to his
presence. They humbly prostrated themselves and using the proper norms,
lovingly praised him. Taking him to be an extremely energetic lord, they
happily remained there. Dambha’s son saw that the guru of his lineage had
arrived. Full of great devotion and extremely lovingly, he did sashtanga
pranama.443 Shukra, the acharya of the lineage, saw his excellent disciple.
He told him the account of devas and danavas, the natural enmity between
the two, defeat of the asuras, victory of the immortals and the help rendered
by Jiva. With the consent of the asuras, the guru made him the lord of all
the danavas and asuras and there were festivities. The asuras were
delighted at these festivities. Extremely happy, they gave him various gifts.
The brave and powerful Shankhachuda, Dambha’s son, was instated in the
kingdom. As the king of the asuras, he dazzled.’”’
‘“‘He gathered a large army of daityas, danavas and rakshasas. He
advanced spiritedly on his chariot, to conquer Shakra’s city. As the Indra
among danavas advanced amidst those who served him, he was as radiant
as the moon among the shining bodies,444 or the lord of planets445 among the
planets. Hearing that Shankhachuda had come, Akhandala,446 the king of
heaven, emerged with all the immortals, ready to fight. A tumultuous battle
between gods and asuras followed. It made the body hair stand up, causing
delight to heroes and scaring cowards. As the brave ones roared in the
battle, there was a tumultuous sound. Musical instruments were sounded
there, enhancing bravery. The angry devas were stronger and defeated the
asuras, who started to run away in their fear. The lord Shankhachuda saw
that they were fleeing. Roaring like a lion, he fought with the immortals. He
quickly caused great carnage among the residents of heaven. Unable to
tolerate his energy, all the gods ran away. Dejected, they sought refuge in
caves in mountains. They lost their independence and came under his
subjugation, like the ocean when it is faded. The brave and powerful Indra
among the danavas, Dambha’s son, conquered all the worlds and
appropriated the rights of the gods. He brought the three worlds under his
control and seized all the shares in sacrifices. He himself became Indra and
ruled over the entire world. According to his capacity, he carried out the
tasks of Kubera, Indu,447 Surya, Agni, Yama and Vayu. Shankhachuda,
extremely brave and extremely strong, became the lord of devas, asuras,
danavas, rakshasas, gandharvas, nagas, kinnaras, residents of the nether
region and everyone in the three worlds. In this way, Shankhachuda became
the emperor over all the worlds and enjoyed the kingdom for a long time.
There was no famine or epidemic in his kingdom. The planets were never
inauspicious. There were no physical or mental ailments. The subjects were
always happy. Without being tilled, the earth yielded many crops and grain.
The different kinds of herbs grew successfully and were always full of
juices. The oceans, stores of jewels, incessantly yielded many kinds of
gems. The trees were always full of flowers and the rivers carried water.
With the exception of devas, all living beings were happy and suffered from
no disturbances. All the varnas and ashramas were established in their
respective dharmas. When he ruled over the three worlds in this way, no
one suffered from grief. Though they were brothers,448 it was only the
immortals who were miserable and resorted to enmity. The powerful
Shankhachuda was a great friend of Krishna, who resides in Goloka. He
was always virtuous and always devoted to Krishna. It was because of the
powers of a former curse that he had been born as a danava. O sage!
Though he was a danava, his inclinations were not like those of a
danava.’”’
‘“‘The large number of gods were defeated and lost their kingdom. O
son! They consulted the rishis and went to Brahma’s assembly hall. Seeing
Vidhatri there, they bent down and specially praised him. Agitated, they
told Brahma everything that had happened. At this, Brahma comforted all
the gods and sages. With them, he went to the world of Vaikuntha, which
bestows happiness to the virtuous. Along with the large number of devas,
Brahma saw Lakshmi’s lord there. He wore a diadem and earrings and was
adorned with a garland of wildflowers. The divinity was four-armed and
held a conch shell, a chakra, a mace and a lotus. He was attired in yellow
garments and was served by Sanandana and other siddhas. On seeing the
lord Vishnu, Brahma and all the gods and the lords among sages prostrated
themselves. They clasped their hands and devotedly praised him. The devas
said, “O lord of devas! O Jagannatha! O lord of Vaikuntha! O lord! O Shri
Hari! O guru of the three worlds! O Achyuta! O lord! You are the protector
of the universe. You are the lord of the three worlds. You are the abode of
Lakshmi. O Govinda! You are devoted to your devotees. I prostrate myself
before you.” Praising him in this way, all the gods wept in front of Hari.
Hearing this, Bhagavan Vishnu spoke to Brahma. Vishnu said, “Why have
you come to Vaikuntha, difficult for even yogis to reach? What is the misery
that has arisen? In my presence, please state it.” Hearing Hari’s words, he
prostrated himself repeatedly. He clasped his hands and lowered his
shoulders humbly. He told him everything that Shankhachuda had done. In
front of Vishnu, the paramatman, he described the miseries of devas. Hari
knew everything and every kind of sentiment. Hearing his words, Bhagavan
laughed and told Vidhatri about the secret. Shri Bhagavan said, “O one born
from the lotus! I know everything about Shankhachuda’s conduct. Earlier,
he used to be an extremely energetic gopa who was devoted to me. Hear the
entire account. This is ancient history. There is no need to doubt. Shankara
will ensure what is auspicious. Shiva’s world is greater than the greatest and
is above everything. Shambhu Parameshvara, the supreme brahman, is
resplendent there. He is the one who has established Purusha and Prakriti.
He is the one who holds up the three Shaktis. He is nirguna but possesses
gunas. His own form is that of supreme refulgence. The three, Brahma, who
undertakes creation, and the others, have been born from his body. With the
gunas of sattva, rajas and tamas, he is known as Brahma, Vishnu and Hara.
He is the paramatman and he sports there with Uma. He is free of maya. He
is the one who thinks of the eternal and the transient. Goloka is near that
and Shankara’s pen of cattle is there. Because of his command, my form of
Krishna resides there. Obeying his command and to protect his cattle, he is
always happy there. Delighted at having obtained him, he sports and finds
pleasure there. There is a woman known as Radha there. She is the mother
of the universe. Her form is the fifth one.449 She is beyond Prakriti and finds
excellent pleasures there. There are many gopas and gopis there, born from
her body. They are always engaged in great sports and follow Radha and
Krishna. This one was deluded by the pastimes of Shambhu and others. As
a result of Radha’s curse, he has faced these miseries and has been born as a
danava. Krishna has ordained earlier that his death will come about through
Rudra’s trident. He will then give up his body and become his attendant
again. O lord of devas! Knowing this, you should not be scared. Let us seek
refuge with Shankara. He will ensure what is beneficial. I, you, and all the
immortals can remain here,450 without any fear.” Having said this, along
with Vidhatri, Vishnu went to Shiva’s world. In his mind, he remembered
Shambhu Sarvesha, who is affectionate towards his devotees.’”’
OceanofPDF.com
Chapter 200-3.5(30) (Prayer to the Lord of Devas)
‘“Sanatkumara said, ‘O Vyasa! Rama’s lord went, along with Vidhatri
and the devas to Shiva’s world. It was great and divine. It needed no
support and was not made out of the elements. With a beaming face, Vishnu
happily entered inside. Many kinds of jewels were strewn around. It dazzled
and was exceedingly resplendent. He reached the first gate, which was
served by excellent ganas. The place was radiant, with great prosperity. It
was lofty and extremely beautiful. He saw the doorkeepers, seated on
bejewelled thrones. They sparkled in their white garments and were
adorned with bejewelled ornaments. Their bodies were beautiful and fair,
with five faces and three eyes. Those brave ones held tridents and were
adorned with bhasma and rudrakshas. Along with Brahma, Rama’s lord
humbly prostrated himself before them. He told them the reason, that they
wanted to see the lord and sought their permission. Having obtained
permission, they entered and saw another door that was large, supremely
radiant, wonderful and extremely beautiful. They told the doorkeepers that
they wanted to approach the lord. Having obtained permission, they entered
through this door. In this way, the one born from the lotus passed through
fifteen doors. He reached a large gate and saw Nandi there. As was the case
earlier, he bent down properly and praised Nandi. Allowed, he rejoiced and
slowly entered inside, along with Vishnu. Having gone there, they saw
Shambhu’s lofty and radiant assembly hall. He was surrounded by his
attendants, whose handsome bodies were adorned with ornaments. Their
auspicious forms were just like those of Maheshvara, with five faces, three
eyes and blue necks. They were handsome and radiant and illuminated the
directions. They were adorned with bhasma and rudrakshas encrusted with
gems. The assembly hall was in the shape of a square and as beautiful as the
disc of the crescent moon. Constructed with gems, necklaces and the
essence of diamonds, it was charming. It was crafted with invaluable jewels
and decorated with lotus petals. There were colourful pictures, with nets
and necklaces of gems. Because of Shankara’s wish, it had been constructed
with the choicest rubies. There were hundreds of steps, fashioned with
syamantaka jewels. The joints were made out of golden threads and
decorated with beautiful sandalwood shoots. Everywhere around, there
were blue sapphires. It had been designed in a beautiful away. The breeze
bore fragrant scents everywhere. It extended for one thousand yojanas and
was filled with many servants. Vishnu, lord of gods, saw Shankara seated in
the middle, along with Amba. He resembled the moon, surrounded by stars.
He was seated on a colourful throne, crafted with priceless jewels. He wore
a diadem, earrings and a necklace made out of gems. All his limbs were
smeared with the dust of bhasma and he was toying with a lotus. Dancing
and singing was going on in front of him. Smiling, he was happily watching
this. His mind was serene and pleased. Uma’s beloved was extremely
radiant. He was chewing on fragrant betel leaves given by Devi. Full of
great devotion, the ganas served him with white whisks. He was praised by
siddhas, who lowered their shoulders in devotion. Paresha was beyond
gunas. The lord was the one who had given birth to the three divinities. He
was without a second. Shiva was without a form. Out of his own wishes, he
assumed a form. He was free of maya. He was without origin. He was the
primordial being. He was the lord of maya and greater than the greatest. He
was beyond Prakriti and Purusha and always ruled himself. They saw his
distinguished features, complete in every possible way. Vishnu and Brahma
prostrated themselves. Joining their hands in salutation, they praised him.’”’
‘“‘Vishnu and Vidhatri said, “O lord of devas! O Mahadeva! O supreme
brahman! O lord of everything! You are beyond the three gunas and
without anxiety. You are the lord who created the three divinities. We have
sought refuge with you. O lord! We are distressed. Please save us. O
protector! O Parameshvara! We have been afflicted by Shankhachuda and
are suffering. The world that is next to this place is known as Goloka. The
lord Krishna is established as the divinity there. Sudama used to be his
foremost companion. Controlled by destiny, he was cursed by Radha and
has become danava Shankhachuda. O Shambhu! Exiled by him, we are
suffering in every direction. The gods have been deprived of their rights and
are roaming around on earth. Other than you, none of the residents of
heaven can kill him. To ensure the happiness of the worlds, please kill him.
You are nirguna. You are truth. You are infinite. You are infinite in your
valour. But you are present in the gunas. You are beyond Purusha and
Prakriti. O lord! At the time of creation, you are rajas in Brahma, the
creator. O creator of the three worlds! As sattva, you preserve through
Vishnu. To ensure the destruction of the worlds, at the time of dissolution,
you are tamas in Rudra. You are known as Shiva, who is without the three
gunas. You are the fourth,451 with illumination as your own form. Initiated
by you, the protector of cows is in Goloka. Day and night, Krishna sports in
the middle of your cattle pen. O lord! You are the cause behind everything.
You are beyond Vidhatri, Vishnu and Ishvara. You are without
transformation. You are the constant witness. You are Pareshvara, the
paramatman. You are the aide and protector of the distressed. You are the
one who preserves the distressed. You are the friend of the distressed. You
are the lord of the three worlds. You are affectionate towards those who
seek refuge. O Gouri’s lord! Please save us. O Parameshvara! Please show
us your favours. O lord! We are under your subjugation. Please do what you
wish.” O Vyasa! The two gods, Hari and Brahma, said this and stopped.
They clasped their hands and humbly bent down before Shiva.’”’
OceanofPDF.com
Chapter 201-3.5(31) (Shiva’s Advice)
‘“Sanatkumara said, ‘Hearing the words of the extremely dejected Hari
and Vidhatri, Shambhu smiled and spoke in a voice that rumbled like that of
clouds. Shiva said, “O Hari! O child! O Brahma! Cast aside every kind of
fear. There is no doubt that something fortunate will result from
Shankhachuda’s emergence. I know the truth about everything concerning
Shankhachuda. O lord! In earlier times, there was a gopa who was devoted
to Krishna. He was Sudama. Following my command, Hrishikesha assumed
the form of Krishna. He is in the beautiful cow pen in Goloka, established
by me. In earlier times, overcome by delusion, he formed the view that he
was independent. Deluded and shameless, he indulged in many kinds of
sports. On seeing that they were excessively deluded, to generate good
intelligence in their hearts, I used my own maya to invoke curses on them.
Having done this in my own pastimes, I withdrew the maya. They obtained
jnana and good intelligence and were freed from delusion. Dejected, they
approached and prostrated themselves before me. They clasped their hands
and bending down, devotedly praised me. With their minds overwhelmed
by shame, they told me everything. Depressed, they came before me and
spoke these words. ‘Save us. Please save us.’ Satisfied, I addressed them in
these words. ‘O Krishna! Cast aside your fear. All of you follow my
commands. I am always your protector. I am pleased with you, and you will
be extremely fortunate. There is no doubt that all of this has occurred as a
result of my wishes. Indeed, at the right time, I will ensure that you are
freed from the curse.’ When I said this, along with Radha, Shri Krishna
accepted my instruction. Extremely happy, the intelligent one returned to
his abode. Supremely devoted to worshipping me, they gave up their fear.
He realized that everything was subject to my control and that he was not
independent. As a result of the curse imposed by Radha, Sudama became a
lord of danavas. He is known as Shankhachuda. Though discriminating
about dharma, he hates devas. Because of this great strength, the evil-
minded one always makes the large number of devas suffer. He has been
deluded by my maya and extremely wicked ministers are his aides. But get
rid of your fear. I am the one who will chastise.” While Shiva was stating
this, in front of Hari and Brahma, something else happened. O sage!
Listen.’”’
‘“‘At that time, along with Radha, his attendants and virtuous gopas,
Krishna arrived there, wishing to make the lord Shambhu favourably
inclined towards him. Devotedly, he prostrated himself before the lord. He
lovingly met Hari and honoured by Vidhatri, stood there, waiting for
Shiva’s instructions. He prostrated himself before Shambhu again and
praised him in the proper way, joining his hands in salutation. Having got to
know about Shiva’s tattva, Shri Krishna had been freed from his delusion.
Shri Krishna said, “O lord of devas! O Mahadeva! O supreme brahman! O
destination of the virtuous! O Parameshvara! Please show me your favours
and pardon my crimes. O Sharva! Everything originates in you. Everything
is in you. O Maheshvara! You are everything. You are in everything, and
you are the lord of everything. O Parameshvara! Be pleased. You are the
supreme radiance. You directly pervade everything. You are eternal. O
Gouri’s lord! With you as a protector, all of us are protected. Thinking that I
was above everyone, I was deluded and sported. I have received the fruits
of that. My own person has been cursed. He is a gopa named Sudama and
he is foremost among my companions. O lord! As a result of Radha’s curse,
he has been born as a danava. O Durga’s lord! Please save us. O
Parameshvara! Be pleased. Please save us now from the curse. We have
sought refuge with you.” Along with Radha, Shri Krishna said this and
stopped. Shiva is affectionate towards those who seek refuge and was
pleased. Shri Shiva said, “O Krishna! O lord of gopikas!452 Cast aside your
fear and be happy. O son! All this has happened as a result of my favours.
Everything will be well with you. Return to your own excellent place.
Taking due care, remain established in your own entitlement. Knowing that
I am greater than the greatest, as you will, engage in sporting. Along with
Radha and the companions, without any anxiety, carry out your own task. In
the excellent Varaha kalpa, along with a young Radha, you will be freed
from the curse and return to your own abode. O Krishna! You love your
companion, Sudama, more than anyone else. He has now been born as a
danava and is making the entire universe suffer. The devas, along with
Indra, have been expelled and are constantly made to suffer. All of them
have been deprived of their entitlements and have fled in the ten directions.
That is the reason Brahma and Achyuta have come to me, to seek refuge.
There is no doubt that I will free them from their hardships.” Shankara told
Krishna this.’”’
‘“‘Then, lovingly, he addressed Hari and Vidhatri in words that dispelled
grief. Shiva said, “O Hari! O Vidhatri! Listen lovingly to my words. O
sons! To bestow happiness on devas and to free them of their fear, quickly
go to Rudra, who resides in Kailasa. He is my own excellent and complete
form. He has assumed this wonderful and distinct form to accomplish the
task of devas. That is the reason the lord possesses my supreme and
complete form. Hara remains on Mount Kailasa, under the subjugation of
his devotees. There is no difference between him and me and the two of you
should always serve him, as should the gods and everyone else, all mobile
and immobile entities. A man who finds a difference between us goes to
hell. In this world, he faces hardships and does not have sons or grandsons.”
When Durga’s lord said this, along with Radha and his companions,
Krishna repeatedly prostrated himself before him and returned to his own
residence. O Vyasa! Hari and Brahma were also happy and lost their fear.
They repeatedly prostrated themselves before Isha and quickly returned to
Vaikuntha. Having gone there, they told the devas everything that had
happened. Taking them, Brahma and Vishnu went to Mount Kailasa. There,
they saw the lord Mahesha, Parvati’s beloved. To protect the distressed, the
leader of devas had assumed a saguna body. As was the case earlier, all of
them devotedly praised him, their voices choking. They clasped their hands,
lowered their shoulders and were full of humility. The devas said, “O lord
of devas! O Mahadeva! O Girija’s consort! O Shankara! We have sought
refuge with you. Please save the devas, who are afflicted by fear. Please kill
Shankhachuda, Indra among danavas. He has slain devas. Incapacitated by
him, devas have been defeated in a battle. With their entitlements taken
away, they are roaming around in an inferior region, like men. As a result of
their fear, they find it impossible to look at the world of the devas. O ocean
of compassion! Please save the distressed. Please save devas from this
difficulty. O Mahesha! Kill the lord of danavas and save Shakra from his
fear.” Affectionate towards his devotees, Shambhu heard the words spoken
by devas. He laughed and addressed them in words that rumbled like
clouds. Shri Shankara said, “O Hari! O Vidhatri! O devas! You should
certainly return to your own abodes. There is no doubt that I will kill
Shankhachuda and his followers.” Mahesha’s words were like nectar.
Hearing them, all of them were delighted and formed the view that the
Chapter 202-3.5(32) (The Messenger Is Sent)
‘“Sanatkumara said, ‘The great Rudra, Ishana, is the destroyer of the
wicked and the destination of the virtuous. To satisfy the wishes of the
gods, he made up his mind to kill Shankhachuda. He wished to make
Chitraratha, the lord of gandharvas, the messenger. Therefore, he quickly
sent him to Shankhachuda’s presence. Obeying the command of
Sarveshvara, the messenger went to that city, which was superior to the
great Indra’s city and surpassed Kubera’s residence. Having gone there, he
saw Shankhachudra’s excellent residence in the middle. It was radiant, with
twelve gates, with a doorkeeper before each one. Pushpadanta453 saw an
excellent door. Displaying no fear, he told the doorkeeper about the
account. Happy, he crossed that door and entered inside. It was extremely
charming, beautiful, extensive and ornamented. He went and saw
Shankhachuda, lord of the sons of Danu. He was seated on a bejewelled
throne, surrounded by a circle of heroes. He was surrounded by three crores
of lords among danavas. There were hundreds of crores of others who were
roaming around, with weapons in their hands. Seeing him in this position,
Pushpadanta was amazed. He told him about the message of war, as spoken
by Shankara. Pushpadanta said, “O Indra among kings! O lord! I am
Shiva’s messenger, and I am known as Pushpadanta. I will tell you what
Shankara said. Listen. Shiva said, ‘Return the kingdom and rights to devas
now. If you don’t do that, fight with me, supreme among all virtuous ones.
The devas have sought refuge with me. I am the lord of devas. I am
Shankara to the virtuous.454 I am the great Rudra. If I am enraged, there is
no doubt that I will kill you. I am Hara, the one who bestows freedom from
fear to all devas. I wield the rod of chastisement against the crooked and am
affectionate towards my devotees. Will you give the kingdom, or will you
fight? O Indra among danavas! Think about it and choose one of the two.’
This is what Mahesha said, and I have reported it to you. O lord of danavas!
Shambhu’s words are never rendered false. I desire to quickly return to
Hara, my lord. Having returned, what will I tell Shambhu? Please tell me
that.” Shiva’s messenger, the virtuous lord Pushpadanta, said this. Hearing
his words, the king laughed and replied. Shankhachuda answered, “I will
not give the devas the kingdom. The earth is enjoyed by those who are
brave. O Rudra! You have shown partiality towards the devas, and I will
fight with you. In this world, if a brave person allows someone else to step
on him, he is inferior. O Rudra! That being the case, there is no doubt that I
will march against you. When it is morning, I will think about what kind of
advance a hero should undertake. Go to Rudra and tell him these words of
mine.” Hearing the words of Shankhachuda, Indra among danavas,
Shambhu’s proud messenger replied. “O Indra among kings! You will have
to search among Shankara’s ganas to determine against whom you are
worthy enough to stand. There is no question of facing him. Return all the
rights to devas. Having given those to the immortals, if you wish to remain
alive, go to Patala. O supreme among danavas! Know that he is not an
ordinary immortal. Shankara is the paramatman. He is the lord over all
lords. Indra and all the other devas always carry out his orders. So do the
Prajapatis, siddhas, sages and other lords. He is the lord of Hari and
Vidhatri. He is both saguna and nirguna. If he furrows his eyebrows, there
is dissolution everywhere. Shiva is complete in his form, and he is the one
who brings about the destruction of the worlds. He is the destination of the
virtuous. He kills those who are wicked. He is without transformation. He is
greater than the greatest. For both Brahma and Hari, Maheshvara is the lord.
O bull among danavas! Do not be disrespectful towards his command. O
Indra among kings! What is the need to speak a lot? Think about this in
your mind. Know that Rudra Mahesha is the supreme brahman. His atman
is pure consciousness. Return the kingdom and all the rights to devas. O
son! This will ensure your welfare. Otherwise, there will be fear.” The
powerful Shankhachuda, Indra among danavas, heard these words. Deluded
by destiny, he replied to Shiva’s messenger. Shankhachuda said, “Without a
battle with Mahesha, I have decided that I will not give up the kingdom or
the rights. Those are mine. I am speaking the truth. It should be known that
everything in the universe, mobile and immobile, is under the control of
destiny. Everything flows from time, and everything is destroyed by time.
Therefore, go to Shankara Rudra and tell him the truth about the words I
have spoken. Let him do what he thinks proper. There is no need to talk a
lot.” Thus addressed, Shiva’s messenger returned to his own lord. O sage!
Pushpadanta reported everything accurately.’”’
OceanofPDF.com
Chapter 203-3.5(33) (Mahadeva’s Advance)
‘“Sanatkumara said, ‘Hearing his words, Girisha, the king of the gods,
became enraged and spoke to Virabhadra and the other ganas. Rudra said,
“O Virabhadra! O Nandi! O Kshetrapalas! O eight Bhairavas!455 O all the
ganas! O strong ones! Armour yourselves and seize your weapons. Follow
my command and along with the two Kumaras,456 advance today. With her
own soldiers, let Bhadrakali advance for the battle. To kill Shankhachuda,
we must swiftly advance today.” Instructing this, Mahesha emerged with his
own soldiers. Extremely happy, all the brave ganas followed him.
Meanwhile, Skanda, Ganesha and all the other leaders of soldiers armoured
themselves. With their weapons, they cheerfully arrived in Shiva’s
presence. The leaders of ganas and the supreme leaders of soldiers were
Virabhadra, Nandi, Mahakala, Subhadraka, Vishalaksha, Bana, Pingalaksha,
Vikampana, Virupa, Vikriti, Manibhadra, Bashkala, Kapila,
Dirghadamshtra, Vikara, Tamralochana, Kalankara, Balibhadra, Kalajihva,
Kutichara, Balonmatta, Ranashlaghya, Durjaya, Durgama and others. I will
tell you about the ganas that were with them. Listen attentively.
Shankhakarna, the crusher of enemies, was with one crore ganas.
Kekaraksha had ten crores and Vikrita had eight. Vishakha had sixty-four
crores, while Pariyatrika had nine. Both Sarvantaka and the prosperous
Vikritanana had six crores. Jalaka, bull among ganas, had twelve crores.
Samada had seven crores and the prosperous Dundubha had eight.
Karalaksha had five crores, while the supreme Sandaraka had six. Both
Kanduka and Kundaka had crores of ganas each. The excellent
Vishtambha, leader of all ganas, had eight crores. Both Pippla and Sannada
had one thousand crores each. Aveshana and Chandratapana had eight each.
Mahakesha, leader of ganas, was surrounded by one thousand crores. The
brave Kundi and the auspicious Parvataka had twelve crores each. Kala,
Kalaka and Mahakala had one hundred crores each. Agnika had one
hundred crores, while Agnimukha had one crore. Aditya and Ghanavaha
had half a crore each. Sanaha and Kumuda each had one hundred crores.
Amogha, Kokila and Sumantraka also had one hundred crores each.
Kakapada and Santanaka each had sixty crores. Mahabala had nine crores,
while Madhupingala had five. Nila, Devesha and Purnabhadra each had
ninety crores. The immensely strong Chaturvakra had seven crores. With
crores, thousands of crores, hundreds of crores and twenty crores, all the
brave ones arrived for the festivities that was the battle. Virabhadra arrived
with one thousand crore bhutas, three crore pramathas and three crore
lomajas.457 Kashtharudha, Sukesha and Vrishabha arrived with sixty-four
crores each. The illustrious Virupaksha and Sanatana arrived with sixty
crores each. Talaketu, Shadasya, the powerful Panchasya, Samvartaka,
Chaitra, Lakulisha, Svayamprabhu, Lokantaka, Diptatma, the lord
Daityantaka, the divine Bhringiriti, the prosperous Devadevapriya, Ashani,
Bhanuka, Kankala, Kalaka, Kala, Nandi and Sarvantaka arrived with sixty-
four crores each. There were other leaders of ganas. They were extremely
strong and innumerable. To fight against Shankhachuda, fearless and happy,
they advanced. All of them possessed one thousand hands. They had matted
hair and wore diadems. They were adorned with the crescent moon. They
were three-eyed and blue in the throat. All of them wore rudrakshas as
ornaments. They were smeared with ashes. They were decorated with
necklaces, earrings, bracelets, diadems and other ornaments. They
resembled Brahma, Indra and Vishnu and possessed anima and other
qualities. They dazzled like one crore suns. They were experienced in acts
connected with fighting. Some roamed around on earth, others roamed
around in Patala. Some roamed around in the sky. O sage! Some roamed
around in the seven heavens.458 O devarshi! What is the need to speak a lot?
They roamed around in all the worlds. To fight against danavas, all these
ganas of Shiva advanced. The eight Bhairavas and the eleven fierce Rudras
also advanced swiftly. The eight Vasus and the twelve Adityas also
advanced fast. There were Hutashana, Chandra, Vishvakarma, the two
Ashvins, Kubera, Yama, Nirriti, Nalakubara, Vayu, Varuna, Budha,
Mangala, other planets and the valiant Kamadeva. They marched with
Mahesha. There were Ugradamshtra, Ugradanda, Korata and Kotabha.’”’
‘“‘Possessing one hundred arms, Devi Bhadrakali Maheshvari also
advanced. She was astride a vimana that had been constructed with the
essence of jewels. She was attired in red garments. She wore a red garland
and was smeared with red unguents. She laughed and danced, singing in a
melodious voice. To those on her side, she offered freedom from fear. She
caused fear among enemies. She was radiant, but fierce to look at. Her
lolling tongue extended for one yojana. She held a conch shell, a chakra,
mace, lotus, sword, shield, bow and arrows, a round and large skull that
extended for one yojana, a trident that stretched up into the sky, a spear that
was one yojana long, a club, a bludgeon, a vajra, another sharp-edged
sword, a noose made out of nagas, the divine weapons of Vishnu, Varuna,
Vayu, Narayana, gandharvas, Brahma, Garuda, Parjanya, Pashupata,
Parvata, Surya, Maheshvara and Yama, the weapon that causes yawning,459
the weapons known as Mahavira, Kalakala and Mahanala, the divine
weapon known as Samartha, the staff that causes senseless and hundreds of
other divine weapons. All these supreme weapons blazed in her hands. She
arrived and stationed herself there, along with three crore yoginis and three
crore fierce dakinis. Surrounded by bhutas, pretas, pishachas, kushmandas,
brahma-rakshasas,460 vetalas, rakshasas, yakshas and kinnaras, Skanda
arrived and prostrated himself before Chandrashekhara. Following his
father’s command, he remained near him. Shambhu summoned all his
soldiers and fearlessly advanced, to fight against Shankhachuda.’”’
OceanofPDF.com
Chapter 204-3.5(34) (Shankhachuda’s Advance)
‘“Vyasa said, ‘O Vidhatri’s son! O immensely wise one! O sage! May
you live for many years. You have narrated the extremely wonderful
account of the one who wears the moon on his crest. When Shiva’s
messenger departed, what did the powerful danava Shankhachuda do?
Please tell me that in great detail.’”’
‘“Sanatkumara replied, ‘When the messenger departed, the powerful
Shankhachuda went inside and told Tulasi everything that had happened.
Shankhachuda said, “O queen! Because of what I heard from Shambhu’s
messenger, I have prepared myself for war. I will leave to fight, and you
must certainly act according to my instructions.” He possessed jnana.
Saying this, he made his beloved understand in many kinds of ways.
Ignoring Shankara, they happily sported in many kinds of ways. The couple
sported and submerged itself in an ocean of joy. Accomplished in one
hundred different acts of love, they spent the night in diverse pursuits. He
got up at brahma muhurta461 and performed the indicated morning
ablutions. Having completed the daily rites, he donated an infinite number
of gifts. He made his son the king over all the danavas. He entrusted his
wife, his kingdom and all his riches to his son. When his beloved started to
weep and tried to restrain him from leaving, the king used many kinds of
words to comfort her.’”’
‘“‘He summoned his brave commander. Honouring him, he instructed
that preparations be made for the battle. Shankhachuda said, “O
commander! Let all the brave ones, accomplished in battle, armour
themselves and do everything else required to go out and fight. Let eighty-
six divisions of daityas, brave danavas and powerful Kankas get their
weapons ready. Let the soldiers fearlessly advance to fight. Let fifty
families of asuras and crores of brave ones advance to fight against
Shambhu, who has taken the side of devas. Let one hundred families of
Dhoumras quickly armour themselves. Let them follow my instructions and
advance to fight against Shambhu. Let Kalakeyas, Mouryas, Douhridas and
Kalakas prepare themselves. Let them follow my instructions and advance
to fight against Rudra.” The immensely strong lord of asuras and Indra
among danavas issued these instructions. With a large army consisting of
thousands of soldiers, he emerged. His commander was skilled in the art of
fighting. He was an immensely brave maharatha and in any battle, was
supreme among rathas.462 He arranged three hundred thousand
akshouhinis463 in circular formation. When he emerged outside the camp, all
the brave ones saw that he was terrible in any battle. He464 mounted a
vimana constructed with the essence of best among jewels. Honouring the
large number of his seniors, he left for the battle. On the banks of the river
Pushpabhadra, there is an auspicious and eternal vata tree, in siddhashrama
of the siddhas.465 This is a kshetra for siddhi and is known to bestow
excellent siddhi. This is Kapila’s sacred kshetra in Bharata. It is to the east
of the western ocean and to the west of Malaya. It is to the north of
Shrishaila and to the south of Gandhamadana. It is five yojanas wide and
the length is one hundred times that. In Bharata, the river Pushpabhadra is
as beautiful as Sarasvati. It is extremely sacred and is full of water that
sparkles like crystal. Emerging from the Himalayas, it merges with
Sarasvati. It bestows eternal good fortune and is the beloved wife of the
salty ocean. With Gomanta466 on the left, it enters the western ocean.
Shankhachuda went to that spot and saw Shiva’s soldiers.’”’
OceanofPDF.com
Chapter 205-3.5(35) (Conversation between Shiva
and the Messenger)
‘“Sanatkumara said, ‘The Indra among danavas remained there. The
immensely wise one made a great lord of danavas a messenger and sent
him to Shankara. Having gone there, the messenger saw the one with the
moon on his crest. He was seated under a vata tree and was as resplendent
as one crore suns. He saw him smilingly seated in an asana of yoga,
exhibiting various mudras.467 He blazed in the energy of the brahman and
resembled sparkling crystal. He held a trident and a spear and was covered
in a garment made out of tiger skin. He was the one who took death away
from his devotees. Gouri’s beloved was serene and three-eyed. He was the
one who bestowed the fruits of all austerities. He was the agent behind
every kind of prosperity. Ashutosha’s468 face was pleasing. He was the one
who showed compassion towards his devotees. Vishvanatha469 was the seed
of the universe. The universe was his form. The universe originated from
him. He was the one who created the universe. He was the one who
preserved the universe. He was the cause behind the destruction of the
universe. He was the cause behind all causes. He was the one who enabled
one to cross over the ocean that was hell. He bestowed jnana. He was the
seed of jnana. He was the eternal bliss that was jnana.’”’
‘“‘The messenger, Indra among danavas, got down from his chariot and
saw him. He lowered his head and prostrated himself before Shankara and
Kumara. Bhadrakali stood to the left and Skanda stood in front. Kali,
Skanda and Shankara gave him the customary benedictions.
Shankhachuda’s messenger was supremely accomplished in the sacred
texts. He bent down, clasped his hands and addressed Shankara in these
auspicious words. The messenger said, “I am Shankhachuda’s messenger
and have come here, to your presence. What do you wish to happen? O
Maheshvara! Please tell me the truth about that.” Hearing Shankhachuda’s
words,470 Bhagavan Mahadeva was pleased in his mind and spoke.
Mahadeva said, “O messenger! O immensely wise one! Listen to my words.
They will bring happiness. This should be told to him. Without disputing it,
he should reflect on it. Brahma is the creator of the universe, and he is the
father of Dharma, who knows about dharma. His son is Marichi, and
Kashyapa is said to be his son. Out of affection towards him, Daksha
bestowed thirteen of his daughters on him. One of them is the virtuous
Danu, who enhanced his good fortune. Danu had four sons. They were
danavas and were fierce in their energy. One of them was Viprachitti, who
was immensely strong and valiant. His son was Dambha, the immensely
intelligent Indra among danavas who followed dharma. You are his best
son. You have dharma in your atman and are the lord of danavas. Earlier,
you were a gopa and an attendant. Among all the gopas, you were the one
who followed dharma. As a consequence of Radhika’s curse, you have now
been born as an Indra among danavas. Though you have been born from a
danava lady’s womb, you are not really a danava. Knowing about your past
conduct, you should now cast aside this enmity towards devas. Do not hate
them. Be affectionate towards them and along with them, enjoy your own
position. Rule over the kingdom without exceeding your rights. Think about
this. O danava! Protect my affection towards you and return devas their
kingdom. Remain happily in your own kingdom and let devas remain in
their dominion. Even of this opposition towards beings, not to speak of
hatred towards devas. All those descended from Kashyapa’s lineage are
noble and perform pure deeds. There are many sins—killing of a brahmana
and others. Those do not amount to one-sixteenth of the sin associated with
hatred towards kin.” To instil excellent jnana in him, Shankara said this and
many other things to him, supreme and auspicious words from the shruti
and smriti texts.’”’
‘“‘The messenger was immensely wise and had been instructed by
Shankhachuda. Deluded by destiny, he spoke these humble words. The
messenger replied, “O divinity! What you have said is true. It cannot but be
otherwise. But let me also present what I have heard as the truth. You have
told me now that hatred towards kin is a great sin. O lord! Please tell me. Is
that only for the asuras and not for the gods? It should apply to everyone.
Please reflect on what I will tell you. Please make a determination about
that now and dispel my doubt. O Maheshvara! In the ocean of dissolution,
why did the wielder of the chakra471 sever the heads of those two excellent
daityas, Madhu and Kaitabha? Why did you fight against the residents of
Tripura and reduce them to ashes? O Girisha! You acted in that way, and
you are known as one who takes the side of the gods. Why did the wielder
of the mace472 go to the gate of Bali, take away all his possessions, uproot
him and banish him to Sutala? Why did devas injure Hiranyaksha and his
brother? Why did devas bring down Shumbha and other asuras?473 Earlier,
in the course of the churning of the ocean, the gods ate the nectar. We
participated in the efforts, but they are the ones who enjoyed all the fruits.
The entire universe is a vessel that the paramatman, in the form of time,
toys with. Whoever he bestows prosperity on, is the one who enjoys it. The
enmity between devas and danavas is eternal, though some reason triggers
it. Their progressive defeat or victory is subservient to time. Your intention
to interfere in the conflict between the two is futile. You are Ishvara and the
notion of impartiality towards both kin should appeal to you. You are the
great atman, Ishvara for both gods and asuras. Your current challenge to us
is a matter of shame. Even if you are superior, that won’t enhance your
glory. If you are defeated, it will be no different. Think about this in your
mind.” Hearing these words, the three-eyed one laughed. As is appropriate,
he replied in sweet words to the lord of danavas. Mahesha said, “We are
subservient towards our devotees and are never independent. We act
according to their wishes and never take any particular side. Earlier, in the
ocean of dissolution, Hari fought against those two supreme daityas, Madhu
and Kaitabha, because Vidhatri beseeched him. For the sake of Prahlada
and because devas entreated him, to ensure the welfare of his devotees, on
an earlier occasion, he killed Hiranyakashipu. Earlier, because devas prayed
to me, I fought against Tripura and reduced it to ashes. This is known.
Earlier, devas prayed to Sarveshvari, the universal mother. That is the
reason she fought against Shumbha and the others and killed them. Even
now, all the residents of heaven have sought refuge with Brahma. Along
with devas, he and Hari have come and have sought refuge with me. I am
subservient to the prayers of Hari, Brahma and others. I am Ishvara for the
gods. O messenger! That is the reason I have come to fight. You are
foremost among the great-souled Krishna’s attendants. None of the other
daityas who were killed were your equal. O king! What is the great shame
in my fighting with you? As Isha, I have been humbly sent to accomplish
the task of devas. Go to Shankhachuda and tell him my words. Let him do
what he thinks is right. I will perform the task of the gods.” Maheshvara
Shankara said this and stopped. The messenger stood up and returned to
Shankhachuda’s presence.’”’
Chapter 206-3.5(36) (The Mutual Fight)
‘“Sanatkumara said, ‘The messenger went there and told him about
Shiva’s words in detail. He told him the truth about what had been decided.
Hearing this, the powerful danava, Shankhachuda, Indra among danavas,
happily accepted the pledge of fighting. Along with his advisers, he quickly
mounted his vehicle. He instructed his own soldiers to advance and fight
against Shankara. Shiva quickly dispatched his own soldiers and devas. In
his pastimes, everyone’s lord also armoured himself. Since the battle was
about to commence, many musical instruments were immediately sounded.
There was a tumultuous sound, mixed with that of heroes roaring. O sage!
A mutual battle between devas and danavas ensued. The large number of
devas and danavas fought according to the norms of dharma. The great
Indra himself fought against Vrishaparva. Bhaskara474 followed dharma and
fought against Viprachitti. Vishnu had a great duel with Dambha. Kala
fought against Kalasura and Hutashana fought against Gokarna. Kubera
fought against Kalakeya and Vishvakarma against Maya. Mrityu fought
against Bhayankara and Yama against Samhara. Varuna fought against
Kalambika and the wind god against Chanchala. Budha fought against
Ghataprishtha and Shanaihshchara against Raktaksha. Jayanta fought
against Ratnasara and the Vasus against large number of Varchasas. The two
Ashvins fought against the two Diptimats and Nalakubara against Dhumra.
Dharma fought against Dhurandhara and Mangala against Ganakaksha.
Vaishvana fought against Shobhakara and Manmatha against Pipita.
Following supreme dharma, the twelve Arkas475 fought against
Gokamukha, Churna, the asura named Khadga, Dhumra,476 Samhala, the
powerful Vishva and Palasha. To help Shiva, the accomplished immortals
fought against asuras. The eleven great Rudras fought against eleven
terrible asuras who were immensely valiant and strong. Mahamani fought
against Ugrachanda and others. Chandra fought against Chanda. Jiva
followed dharma and fought against Shukra. Nandishvara and others fought
against all the supreme danavas. In that great battle, there is no need to state
everything separately. O sage! While all those great soldiers fought against
each other, along with Kali and his son, Shambhu remained under a vata
tree. Shankhachuda was seated on a bejewelled and beautiful throne
studded with gems, served by one crore danavas. There was a great battle
and it crushed devas and asuras. In that great clash, many divine weapons
were unleashed. Clubs, double-edged swords, swords, chakras, bhushundis,
spikes, bludgeons, sharp swords, iron arrows, maces, spears, sharp battle
axes, arrows, javelins, broad swords, thousands of shataghnis477 and slings
shone in the hands of heroes. In that great festival, brave ones used these to
sever heads. In the battle, brave ones roared on both sides. Many elephants,
horses, chariots, foot soldiers and riders and mounts were sliced down
there. Arms, thighs, hands, waists, heads and legs were severed. Standards,
arrows, swords, body armour and excellent ornaments were also cut off.
The earth was strewn with heads that wore earrings, but no longer
possessed crowns. Arms and thighs were flung around, and pride destroyed.
Large ornaments that still held weapons were strewn around. There were
other limbs too, covered with marrow. As soldiers fled from the battle, they
saw headless torsos jumping around, seeming to rise up, while still holding
weapons in their hands. The brave ones roared and fought against each
other. Extremely strong and valiant, they used many kinds of shastras and
astras. In the battle, some soldiers were killed with arrows that had golden
tips. The heroes roared, like clouds filled with rain. Everywhere, one hero
enveloped another hero, his chariot and his charioteer, with arrows, like
clouds covering the sun. Warriors rushed against each other, fighting duels,
challenging, striking from the front and piercing the inner organs. In every
direction, large numbers of heroes were seen, with many weapons and
standards in their hands. In that great battle, they roared like lions. Creating
a loud blare, they blew on their own respective conch shells. Delighted,
those extremely brave ones roared. In this way, that fierce battle between
devas and danavas continued for a very long time. It was cruel and caused
joy to heroes. Such were the pastimes of the great lord, Shankara, the
paramatman. He deluded all devas, asuras and humans.’”’
OceanofPDF.com
Chapter 207-3.5(37) (Shankhachuda Fights)
‘“Sanatkumara said, ‘After this, the large number of devas were defeated
by danavas. Terrified, they fled. Their bodies were mangled by shastras and
astras. They fled and sought refuge with Shankara, the lord of the universe.
In agitated voices, they told Sarvesha, “Save us. Please protect us.”
Shankara saw that devas and others had been defeated. Hearing their words,
which were full of fear, he was filled with rage. He looked at devas with
eyes of compassion and granted them freedom from fear. Using his energy,
he increased the strength of his own ganas. Commanded by Shiva, Skanda,
Hara’s immensely valiant son, fearlessly fought in the battle against large
numbers of danavas. Full of anger, the divinity who was the destroyer of
Taraka roared like a hero. In that battle, he killed one hundred akshouhinis.
The lotus-eyed Kali violently severed their heads, drinking their blood and
devouring them. In every direction, she drank the blood of the danavas. She
fought in many kinds of ways, scaring both gods and danavas. In her
pastimes, she seized a hundred thousand gigantic elephants and a hundred
thousand men in her hand and flung them into her mouth. Many thousands
of headless torsos were seen to dance around in the battle. There was a great
tumult, terrifying for those who were impotent. Skanda was enraged yet
again and showered down arrows. He brought down and destroyed crores of
asura leaders. Skanda’s nets of arrows mangled the bodies of danavas. All
of them were frightened and fled. Those who remained were killed. One by
one, Vrishaparva, Viprachitti, Danda and Vikampana fought against Skanda.
Mahamari478 also fought, not retreating. Struck by Skanda’s spear, their
bodies were mangled. O sage! Mahamari and Skanda were victorious.
Drums were sounded in heaven and flowers were showered down. Skanda
was wonderful and extremely fierce in the battle. Danavas were destroyed,
as if through a natural calamity. The calamity wrought by Mahamari was
also a reason for destruction.’”’
‘“‘On seeing this, the extremely brave Shankhachuda was filled with
violent rage. He armoured himself and mounted an excellent vimana,
stocked with many kinds of shastras and astras. His garments were studded
with many kinds of jewels. Asking the heroes on his side not to be afraid,
he drove his chariot into the middle. He drew the string of his bow all the
way up to the end of his ear and showered down arrows. His shower of
arrows was terrible and impossible to counter. A large and terrible shroud of
darkness spread over the field of slaughter. All the devas and Nandishvara
and others fled. Kartikeya alone remained in the field of battle. The king
created a terrible shower of mountains, snakes, serpents and trees that was
impossible to counter. Skanda, Shiva’s son, was struck by this in the battle
and resembled the sun, covered by mist. He used many kinds of maya,
taught to him by Maya. O supreme among sages! Among the gods and
ganas, no one could understand this. Shankhachuda possessed great maya
and was immensely strong. Using a single divine arrow, he shattered his479
bow. He splintered his divine chariot and severed the mounts attached to the
chariot. With another divine weapon, he mangled the peacock. He hurled a
spear that was as radiant as the sun towards his chest. Struck by that violent
blow, he instantly lost his senses. Having regained his senses, Kartika, the
destroyer of enemy heroes, mounted his vehicle, which was constructed
with the essence of jewels. The one with six faces remembered Mahesha
and Ambika’s feet. Seizing shastras and astras, he fought fiercely in the
battle. In his rage, using a divine weapon, Shiva’s son severed all the
snakes, mountains, trees and boulders. He countered the fire with a
parjanya arrow.480 As if playing, he severed Shankhachuda’s chariot and
bow. He severed his entire armour, mounts and the blazing crown on his
head. Having done this, he repeatedly roared like a hero. He next hurled a
spear that was as radiant as the sun towards the chest of the Indra among
danavas. Struck by this, he lost his senses for a length of time. But after a
muhurta, the immensely strong one conquered his hardship. He stood up,
regaining his senses, and roared like a lion. Using a spear, he struck the
immensely strong Kartikeya. Since this had been given by Vidhatri and he
did not wish to make it futile, he fell down on the ground. Kali took him on
her lap and conveyed him to Shiva’s presence. In his pastimes, using his
jnana, Shiva brought him back to life. He bestowed infinite strength on him
and the powerful one arose. Shiva’s son made up his mind to leave for the
battle again. Meanwhile, in the battle, the brave and immensely strong
Virabhadra fought against the strong and skilled Shankhachuda. In the
clash, the danava showered down weapons. As if he was playing, the brave
one sliced them down with his own arrows. The lord among danavas
released hundreds of divine weapons. However, using his arrows, the
powerful Virabhadra severed them. At this, the powerful Shankhachuda
became angry. He struck him in the chest with a spear. He trembled and fell
down. However, the leader of ganas regained his senses instantly and got
up. Virabhadra, the leader of ganas, seized his bow again. At this time, Kali
returned to the battle again. As desired by Kartika, she wished to protect
those on her own side and devoured danavas. Nandishvara and other brave
ones, all the devas, gandharvas, yakshas, rakshasas and pannagas,
followed her. There were many hundreds of those who bore musical
instruments and carried liquor. On both sides, all the brave ones got ready
again.’”’
OceanofPDF.com
Chapter 208-3.5(38) (Kali Fights)
‘“Sanatkumara said, ‘Having gone to the field of battle, she roared like a
lion. As a result of Devi’s roar, danavas fainted. She repeatedly laughed out
loudly, in inauspicious tones. She drank the madhvika481 and danced in the
field of battle. Her teeth were fierce, and she was fierce in chastising. She
was naked and drank the liquor. There were other Devis there too. They
also drank liquor and danced. There was a great uproar on the side of devas
and ganas. All the large number of gods, ganas and others were delighted
and roared. Seeing Kali, Shankhachuda quickly advanced in front of her.
The danavas were scared, but their king granted them freedom from fear.
Kali hurled a fire that resembled the flames of the fire of dissolution.
Toying with this, the king used a vaishnava weapon to immediately counter
this. Devi hurled narayanastra482 at him. On seeing the wicked danava, the
weapon increased in strength. Shankhachuda looked at it and it resembled
the flames of the fire of dissolution. Therefore, he fell down on the ground
like a rod and repeatedly prostrated himself. On seeing the danava bent
down in humility, the weapon withdrew itself. Invoking mantras, Devi
hurled brahmastra. On seeing it blaze, he prostrated himself on the ground
in front of it. In this way, the Indra among danavas countered brahmastra.
The Indra among danavas became angry and drew his bow back forcefully.
Invoking mantras, he discharged divine weapons towards Devi. In the
battle, she laughed out loudly. She roared and extended her mouth,
swallowing these weapons and scaring the danavas. He hurled a spear that
was one hundred yojanas long towards Kali. However, Devi used her net of
divine weapons to shatter this into one hundred fragments. He then hurled
vaishnavastra towards Chandika. But Kali countered this with a
maheshvara weapon. In this way, they fought against each other for a long
period of time. All the devas and danavas were spectators. Mahadevi Kali
was like the Destroyer in the battle and became full of rage. In her anger,
she seized a pashupata arrow, sanctified with mantras. However, to prevent
her from releasing it, an invisible voice was heard from the sky. “O Devi! In
your anger, do not hurl this weapon at Shankhachuda. O Chandika! Though
the pashupata weapon is infallible, his death will not occur through this.
Reflect on some other means to be used against the brave Shankhachuda.”
Hearing this, Bhadrakali did not release that weapon. As if toying, in her
hunger, she devoured one crore danavas. So as to bring about his end, the
terrible one rushed forward towards Shankhachuda. The danava countered
her with the divine roudra weapon. Angered, the Indra among danavas
quickly hurled a sword. It possessed sharp edges and was exceedingly
fearful, resembling the sun during summer. Kali saw that it was descending,
blazing. While he looked on, in her rage, she extended her mouth and
swallowed it. The lord among danavas hurled many other divine weapons
towards her. However, before they could reach her, she shattered them into
hundreds of fragments. Mahadevi swiftly rushed towards him, so as to
devour him. But the prosperous one was the lord of every kind of siddhi and
vanished. Unable to see the danava, Kali used her fist to powerfully strike
his chariot and shatter it. She also slew the charioteer. Having returned,
Shankhachudra, who knew maya, hurled a swift chakra towards
Bhadrakali. It resembled the flames of the fire of dissolution. Toying with
it, Devi seized the chakra in her left hand and instantly flung it into her own
mouth. She was angered. In great rage, Devi struck him powerfully with her
fist. The Indra among danavas was whirled around and immediately lost his
senses. But the powerful one instantly regained his consciousness and stood
up. Taking her to be a mother, he did not use his arms to wrestle with her.
However, Devi seized the danava and repeatedly whirled him around above
with force. She was full of great rage. She then powerfully flung the strong
Shankhachuda down. As he was raised up and flung down, he prostrated
himself before Bhadrakali. He was not confused in the great battle and was
pleased in his mind. He mounted the extremely charming vimana,
constructed with the essence of jewels. Meanwhile, in her hunger, Kalika483
drank the blood that oozed from the wounds of the danavas. At this time, an
invisible voice was heard from the sky. “One hundred thousand leaders of
danavas are still left in the battle. They are insolent and are roaring. O
Ishvari! Devour them. In this battle, do not make up your mind to kill the
Indra among danavas. O Devi! It is certain that Shankhachuda cannot be
killed by you.” Hearing these words from the firmament, Devi devoured the
flesh and drank the blood of many danavas. Having eaten and having
drunk, Bhadrakali went to Shankara’s presence. She narrated to him what
had progressively occurred in the course of the battle.’”’
Chapter 209-3.5(39) (Shankhachuda’s Soldiers
Are Killed)
‘“Vyasa asked, ‘Hearing what Kali said, what did Ishana say? What did
he do? O immensely wise one! Please tell me the truth about this. I have
great curiosity.’”’
‘“Sanatkumara replied, ‘Hearing the words spoken by Kali,
Parameshvara Shankara, who engages in great pastimes, laughed. Shambhu
reassured her. He was skilled in true jnana. Hearing the voice from the sky,
Shankara himself left to fight, along with his own ganas. He was astride a
giant bull and was with Virabhadra and the others. There were Bhairavas
and Kshetrapalas, as revered as he himself was. Having reached the field of
battle, Mahesha assumed the form of a hero. As the embodied form of the
Destroyer, Rudra became even more resplendent there. Seeing Shiva,
Shankhachuda descended from his vimana. He lowered his head in great
devotion and prostrated himself on the ground, like a rod. After prostrating
himself, so as to engage, he mounted the vimana again. He quickly readied
himself and seized his bow and arrows. The battle between Shiva and the
danava went on for one hundred years. They showered down fierce arrows
on each other, like clouds pouring down rain. Shankhachuda was
immensely brave and shot terrible arrows. As if toying, Shankara severed
them with his own arrows. The great Rudra, Virupaksha, is the destination
of the virtuous and is the one who chastises the wicked. In his rage, he
struck his limbs with floods of weapons. The danava swiftly seized a sharp
sword and a shield. He struck Shiva’s excellent mount, the bull, on the head
with this. When his mount was struck, Rudra playfully used a kshurapra
arrow484 to quickly sever his sword and his shining shield. When his shield
was severed, the asura hurled a spear. As it arrived before him, Hara
severed it into two bits with his own arrow. The angry danava hurled a
chakra. Hara used his fists to powerfully reduce it to fragments. With force,
he picked up a club and hurled it towards Hara. Shambhu instantly shattered
it and reduced it to ashes. At this, the lord of danavas seized a battle axe in
his hand. Full of rage, with great speed, Shankhachuda rushed towards
Hara. Ignoring this, in his pastimes, Shankara quickly used his flood of
arrows to bring him down. With the battle axe in his hand, the asura fell
down on the ground. He regained his senses within a short period of time
and mounted a chariot. Holding divine weapons and arrows, he covered the
entire sky. Seeing that he was coming, Hara lovingly played on his damaru
and twanged on his bowstring. The sound was impossible to tolerate. The
lord blew on his horn and the sound filled the directions. Girisha himself
roared and terrified the asuras. When the lord of bulls roared loudly, the
gigantic elephants lost their pride. The sky, the earth and the eight
directions were suddenly filled with that sound. When Mahakala did this,
the earth seemed to rise up and merge into the sky. The sound of his
clapping surpassed all the earlier sounds. The Kshetrapalas laughed loudly,
and it was an inauspicious sound.485 In that great battle, the Bhairavas
emitted loud roars too. In the midst of the battle, there was a fearful and
tumultuous sound. In every direction, amidst the ganas, there were the
sounds made by heroes. At those harsh and fearful sounds, all the danavas
were terrified.’”’
‘“‘Hearing all this, the immensely strong Indra among danavas was
greatly enraged. Hara addressed him, “Remain. O evil-souled one! Stay.”
Devas and ganas quickly exclaimed, “Victory. Victory.” Dambha’s
extremely powerful son approached close. He hurled an extremely terrible
spear towards Rudra, and it was like a garland of flames. It resembled a
deep and raging fire. However, as it approached, Kshetrapala486 produced a
flaming torch from his mouth and countered it. The great battle between
Shiva and the danava commenced again. Heaven and earth, with its
mountains, oceans and waterbodies, trembled. Shambhu used his arrows to
counter the arrows shot by Dambha’s son. Thousands of fierce arrows were
severed with hundreds of arrows. Shambhu struck him angrily with his
trident. As a result of that blow, he immediately lost his senses and fell
down. However, in a short while, the asura regained his senses. He used
arrows shot from his bow to strike Rudra everywhere. The powerful
Shankhachuda suddenly assumed ten thousand hands and covered Shankara
with chakras. However, Durga’s husband is the one who destroys every
kind of hardship. Hara angrily severed these chakras with his own arrows,
and it was extraordinary. With great speed, the danava suddenly seized a
club. Surrounded by a large army, he rushed forward to kill Hara. Hara is
the one who dispels the pride of the wicked. As he descended, he used an
extremely sharp sword to slice the club down. When his club was severed,
the danava was filled with great rage. The spirited one seized a blazing
spear that was impossible for the enemy to bear. The lord of danavas
advanced with that beautiful spear in his hand. With great force, Hara struck
him in the chest with his own trident. As the brave Shankhachuda’s heart
was shattered by the trident, another being emerged, screaming, “Wait.
Stand by.” As he emerged, he487 laughed loudly and used his terrible sword
to quickly sever his head, so that he fell down on the ground. Kali used her
sharp teeth to tear off the heads of many asuras. She extended her mouth
and devoured them. Full of rage, the Kshetrapalas devoured many daityas.
Some were killed by the weapons of Bhairavas. Others were mangled. In
his rage, the intelligent Virabhadra destroyed many enemies. Nandishvara
killed and crushed many others. The brave ganas were ready. In this way,
they angrily destroyed many daityas and asuras who had crushed devas.
Thus, many of his488 soldiers were destroyed there. Many other brave ones
fled, afflicted by fear.’”’
OceanofPDF.com
Chapter 210-3.5(40) (Shankhachuda Is Killed)
‘“Sanatkumara said, ‘The danava saw that large and major parts of his
army had been destroyed and that brave ones, whom he loved like his own
life, had been killed. He became extremely angry. He addressed Shambhu in
the following words. “Be steady. I am standing here. Why are they being
killed? In the battle, I am standing in front of you now. Fight with me.” O
sage! Saying this, the Indra among danavas prepared himself for the clash.
Determined, he advanced in Shankara’s direction. The danava hurled divine
weapons towards the great Rudra. He showered down arrows, like rain
pouring down from clouds. He used many kinds of maya. He showed many
terrible things. But all the excellent devas and ganas did not believe any of
this. On seeing this, Shankara playfully released the maheshvara weapon. It
was great and divine and destroyed all kinds of maya. The energy of the
maya was quickly destroyed. Though those were divine weapons, they lost
all their energy. So as to kill him in the battle, the immensely strong
Mahesha suddenly seized his trident. It was extremely energetic and
impossible to counter. However, an invisible voice from the sky restrained
him. “O Shankara! Please listen to this prayer and do not hurl the trident
now. In every possible way, you are capable of destroying the universe in an
instant. How can there be any doubt about a single danava, Shankhachuda,
now? O lord! But you should not violate the ordinances of the Vedas. O
Mahadeva! Listen to these words and make them come true. O Shankara!
As long as he wears Hari’s supreme and powerful kavacha on his hand and
as long as his wife remains faithful to her husband, it is true that
Shankhachuda will not suffer from old age or death. O lord! These are the
words ordained by Brahma and they should not be falsified.” Hearing the
words spoken from the sky, Hara agreed to this.’”’
‘“‘Following the wishes and instructions of Hara, the destination of the
virtuous, Vishnu went there. Vishnu, supreme among those who knew about
maya, assumed the garb of an aged brahmana. He approached
Shankhachuda and addressed him in these words. The aged brahmana said,
“O Indra among danavas! I have come before you. Grant me alms. I will
not reveal what I wish for right now. You are affectionate towards the
distressed. I will tell you only after you have promised.” With pleasure
evident in his face and his eyes, the Indra among kings agreed to this.
Deceiving him, he said, “I want the kavacha.” The lord, Indra among
danavas, loved brahmanas and was true to his pledges. He handed over the
divine kavacha, which was like his own breath of life, to the brahmana. In
this way, Hari used maya to take away the kavacha. He assumed
Shankhachuda’s form and went to Tulasi. Having gone there, Hari,
accomplished in the use of maya, quickly deposited his semen in her
vagina. The lord thus accomplished the task of devas.’”’
‘“‘The lord Shambhu thus kept his own word. To kill Shankhachuda, he
seized his blazing trident. The trident that belonged to Shankara, the
paramatman, was named Vijaya. It blazed in the directions and illuminated
the region between heaven and earth. It resembled one crore midday suns. It
resembled the flames of the fire of dissolution. It was impossible to counter
and invincible. It was infallible and destroyed the enemy. There was a fierce
circle of energy around it and all the shastras, astras and arrows were in it.
It was terrible and impossible for gods and asuras to tolerate. When he
wished to destroy the entire universe in his pastimes, all the energy came
together in that blazing and supreme weapon. It was one thousand bow-
lengths long and one hundred hand-lengths wide. It was the form of the
jivatman and the brahman. It was eternal in form and had not been
constructed. For a while, the trident whirled around in the sky, above
Shankhachuda’s head. Following Shiva’s command, it descended rapidly
and reduced him to ashes. O brahmana! Having accomplished its task,
Mahesha’s trident sped through the sky with the speed of thought and
quickly returned to Shankara. Drums were sounded in heaven and
gandharvas and kinnaras sang. Sages and devas praised him and large
numbers of apsaras danced. From every direction, flowers were showered
down on Shiva. Hari, Brahma, Shakra and the others and sages praised him.
As a result of Shiva’s compassion, Shankhachuda, Indra among danavas,
was freed from his curse and regained his former form. Conch shells were
generated from Shankhachuda’s bones. With the exception of Shankara,
water from a conch shell is pleasant to everyone. The water from a conch
shell is especially loved by Hari and Lakshmi and by those connected with
them. O great sage! But this is not the case with Hara. Having killed him,
astride his bull, Shankara happily returned to Shiva’s world, surrounded by
Uma, Skanda and the ganas. Hari returned to Vaikuntha and Krishna
became well again. Having regained their dominions, the gods were filled
with great joy. With all the impediments removed, the world regained its
normal state. The firmament was clear, and the earth was auspicious in
every possible way. I have thus spoken about Mahesha’s conduct. It brings
happiness and takes away every kind of misery. It bestows prosperity and
satisfies every kind of desire. It is blessed and bestows fame and a long
lifespan. It counters all impediments. It bestows objects of pleasure and
emancipation and confers every kind of desire as fruits. An intelligent man
constantly hears this account of the one who wears the moon on his crest.
He makes it heard, reads it and gets it read. In this way, there is no doubt
that he obtains wealth, grain, sons and happiness. He obtains every kind of
wish. In particular, he becomes devoted to Shiva. This account is
unmatched and destroys all calamities. It generates supreme jnana and
enhances devotion towards Shiva. A brahmana obtains the radiance of the
brahman, a kshatriya is victorious, a vaishya obtains excellent wealth and a
shudra, who listens to it, becomes an excellent person.’”’
OceanofPDF.com
Chapter 211-3.5(41) (Tulasi’s Curse)
‘“Vyasa asked, ‘How did Bhagavan Narayana deposit his semen in
Tulasi’s vagina? You should tell me about this.’”’
‘“Sanatkumara replied, ‘Narayana is the destination of the virtuous and
accomplishes the tasks of devas. In Shankhachuda’s form, he pleasured
himself with his wife. Hear about Vishnu’s conduct. It brings pleasure. Hari
followed the instructions of Shiva and the mother of the universe. In the
midst of the battle, the divinity heard the voice from the sky. Also sent by
Shambhu, Hari took away Shankhachuda’s excellent kavacha, quickly
using his own maya to assume the form of a brahmana. Assuming
Shankhachuda’s form, he then went to Tulasi’s home. Having approached
Tulasi’s door, he arranged for drums to be sounded and sounds of “Victory”
to be made, so that the beautiful lady might wake up. Hearing this, the
virtuous lady was filled with great joy. Full of great love, through the
window, she looked towards the royal road. She donated riches to
brahmanas and had the auspicious rites carried out. Knowing that her
husband was returning, she beautified herself. Descending from the chariot,
Vishnu went to the queen’s house. To accomplish the task of devas, the one
who possessed maya had assumed Shankhachuda’s form. Seeing that her
beloved had arrived in front of her, she was overjoyed. She washed his feet,
bowed down and wept. She made him sit on an auspicious and beautiful
bejewelled throne. She gave him betel leaves, fragrant with camphor. “My
birth and my life have been rendered successful today. My beloved, whom I
love more than my own life, went to the battle. I now see him in the house
again.” Saying this, she smiled and cast delighted sidelong glances at him.
In sweet words, she asked her beloved about what had transpired in the
course of the battle. Tulasi said, “The lord is supreme among divinities and
has destroyed innumerable universes. Vishnu, Brahma and all the other
devas always follow his commands. He is the progenitor of the three
divinities. He is nirguna, but his atman possesses the three gunas. He
assumes gunas because of the wishes of his devotees. He is behind the acts
of Hari and Brahma. As a result of Kubera’s request, Hara assumed a form
with gunas and resides in Kailasa as the lord of ganas. He is the supreme
brahman, the destination of the virtuous. In a single instant, he can destroy
crores of universes. In one of his moments, many Vishnus, Brahmas and
others pass away. O lord! You went to fight with such a person. What was
the nature of the fight with a person who helped devas? You have returned
safely, after having defeated Parameshvara. How were you victorious?
Please tell me.” Hearing Tulasi’s words, Rama’s consort laughed. In
Shankhachuda’s form, he replied in words that were like amrita. Bhagavan
replied, “I love fighting and I went to the field of battle. There was a great
tumult and a great battle ensued. Wishing to triumph, devas and danavas
fought. Daityas were defeated by the immortals, who were proud of their
strength. I then fought with devas, who were insolent because of their
strength. Having been defeated, devas sought refuge with Shankara. To help
them, Rudra came to fight. Proud of my strength, I fought with him for a
long period of time. O beloved! The clash between us raged for one entire
year. O beautiful one! All the asuras were destroyed. To ensure
pleasantness between us, Brahma himself arrived. As a result of Brahma’s
instructions, devas got back their rights. I returned to my own home and
Shiva returned to Shiva’s world. Everything was reduced to its natural state
and all the hardships went far away.” Saying this, the lord of the universe
lay down on his bed. Happily, Rama’s husband pleasured himself with that
beautiful lady.’”’
‘“‘The virtuous lady noticed that the happiness caused to her deviated
from the normal and her affection wasn’t the same. Debating all this, she
asked, “Who are you?” Tulasi said, “Who are you? Quickly tell me. You
have used maya to enjoy me. You have violated my chastity and I am going
to curse you.” Hearing Tulasi’s words, Hari was scared of the curse. O
brahmana! In his pastimes, he assumed his own beautiful form. Seeing the
form and noticing the signs, Tulasi got to know that this was Vishnu. Since
she had been made to give up her faithfulness towards her husband, she
became angry and spoke. Tulasi said, “O Vishnu! You have no compassion,
and your mind is like a stone. Since my dharma of faithfulness towards my
husband has been violated, my husband will certainly be killed. You are like
a stone. You are deceitful and lack compassion. Therefore, because of my
curse, from now on, you will become stone. There is no doubt that those
who call you an ocean of compassion are confused. For the sake of
someone else, how was a devotee killed, though he had committed no
crime?” Tulasi, Shankhachuda’s beloved and faithful wife, said this.
Afflicted by grief, she wept a lot and lamented repeatedly.’”’
‘“‘Vishnu Parameshvara saw that she was weeping. He remembered the
divinity Shankara, who deludes the world. Affectionate towards his
devotees, Shankara manifested himself. Hari humbly bent down and
prostrated himself. He saw that Hari was afflicted by grief and that the
beloved lady was lamenting. Affectionate and full of compassion, he used
the right policy to make them understand. Shankara said, “O Tulasi! Do not
weep. Like everyone else, you have reaped the fruits of your karma.
Samsara is an ocean of karma and no one else confers happiness or misery.
Hear about what must be done to get rid of your misery. With a pleasant
mind, let Hari also listen. I am telling both of you about what will bring you
joy. This will be a cause for happiness. O fortunate one! You performed
austerities and this is the consequence of your austerities. How can it be
otherwise for you? Give up this body and assume a divine body. Always
pleasure yourself with Hari. Be like Rama. The body you cast off will
assume the form of a river in this world. It will be sacred in form and will
be famous in Bharata as Gandaki. O Tulasi! O great queen! As a result of
my boon, within a short period of time, you will become the most important
ingredient used to worship devas. O beautiful one! You will become the
supreme flower of the tulasi tree, and you will be in Hari’s presence in
heaven, earth and the nether regions. As the deity of the tree, you will have
a divine form in Vaikuntha. In private, you will always sport with Hari. You
will be the presiding deity of the extremely sacred river in Bharata. You will
be Hari’s portion and will be the wife of the salty ocean. As a result of your
curse, Hari will assume the form of a stone on the banks of the Gandaki
river in Bharata and remain there. Crores of terrible worms, with sharp
fangs, will bite him there, penetrate him and make marks on him. This will
be the shalagrama stone489 and will bestow great auspiciousness.
Depending on the rings, they will be known as Lakshmi-Narayana. O
Tulasi! The shalagrama stone will represent your intercourse with Vishnu.
It will always be like him in appearance and will enhance great merit. O
fortunate one! If a person severs a tulasi leaf lying on a shalagrama, in his
next life, he will be separated from his wife. Without using a conch shell, if
a person severs a tulasi leaf, for seven lives, he will be separated from his
wife and will be diseased. If a person keeps a shalagrama, a tulasi leaf and
a conch shell together, he will possess great jnana and be loved by Hari. For
an entire manvantara, you have been Shankhachuda’s beloved. Therefore,
your separation from a conch shell will only give rise to misery.” Saying
this, Shankara told them about the greatness of the shalagrama stone and
tulasi, both of which bring many good merits. Delighting her and Hari, he
vanished. Shambhu, who always confers peace on the virtuous, returned to
his own abode. Hearing Shambhu’s words, Tulasi was pleased. She gave up
her body and assumed a divine form. Along with her, Kamala’s husband
went to Vaikuntha. The body that she had just cast off became River
Gandaki. Achyuta became a stone on the banks of the river, and this brings
auspiciousness to men. O sage! Worms create many kinds of holes in them.
The stones that fall into the river are extremely sacred. The ones that remain
on land are known as pingalas and are harmful. In the order in which you
have asked, I have thus described everything to you, Shambhu’s sacred
account that bestows everything desired on men. I have described this
account and this account is mixed with that of Vishnu’s greatness. It
bestows objects of pleasure and emancipation and is sacred. What do you
wish to hear next?’”’
OceanofPDF.com
Chapter 212-3.5(42) (Killing of Hiranyaksha)
‘Narada said, “I have heard about the conduct of the one who wears the
moon on his crest and about the slaying of Shankhachuda. But like a person
who has drunk amrita, I am still not satisfied. O Brahma! Mahesha, the
great-souled one, uses maya to engage in pastimes and generate delight
amongst his devotees. Please tell me more about his conduct.”’
‘Brahma replied, “Hearing about the slaying of Jalandhara,490 Vyasa,
Satyavati’s son, asked Brahma’s son, lord among sages, the same question.
Sanatkumara replied to Vyasa, Satyavati’s son, describing Mahesha’s
praiseworthy conduct, which brings auspiciousness.”’
‘“Sanatkumara said, ‘O Vyasa! Hear about Mahesha’s conduct, which
brings auspiciousness, and about how Shambhu, the paramatman, made
Andhaka a ganapati. O lord among sages! Before that, he fought a great
battle. He obtained Mahesha’s favours and also obtained sentiments of
sattva. Shambhu’s greatness is wonderful. He protects those who seek
refuge with him. He is extremely affectionate towards his devotees and
amuses himself through many kinds of pastimes. The sage who was
Gandhavati’s491 son heard about Vrishadhvaja’s greatness. He prostrated
himself devotedly before Brahma’s son, Indra among sages, and spoke
words that were full of deep meaning. Vyasa asked, “O illustrious lord
among sages! Who was Andhaka? Which brave family on earth was this
powerful and great-souled one born in? Why was he important? Whose son
was Andhaka? O Brahma’s son! Please show me your favours and tell me
about this great secret now. Mahesha’s son, Skanda, is infinite in
intelligence and he has told me about this properly.492 Through the
immensely energetic Shambhu, how did he obtain the status of being a
ganapati? Since he became a leader of ganas, Andhaka was blessed.”
Brahma said, “Hearing Vyasa’s words, Brahma’s son spoke to him. Shuka’s
father desired to hear about Maheshvara’s deeds and this bestows great
prosperity on the listener.”’”’
‘“Sanatkumara said, ‘Earlier, showing affection towards his devotees, the
emperor of the immortals left his own mountain, Kailasa, and went to
Kashika.493 He desired to sport there and the daughter of the mountain and
the excellent ganas were with him. He constructed a capital there and it
brought great happiness. He appointed the brave Bhairava as an external
guard and sported with the mountain’s daughter. On one occasion, he went
to the mountain known as Mandara, to behold its supreme and excellent
powers. Along with Shivaa and the foremost among the brave ganas, he
sported a lot there. While they were on the eastern slopes of Mandara, in
her playful pastimes, Parvati covered the eyes of Kapardin, who was
terrible in his valour. Her hands had the complexion of coral and golden
lotuses and she used these to cover his eyes. When Hara’s eyes were
covered, a great darkness was immediately generated. When she touched
Maheshvara with her hands, copious drops of intoxicating water oozed out
from them and were instantly heated by the fire on Shambhu’s forehead.494
This resulted in a terrible conception. The being had a cruel face. He was an
ingrate and full of rage. He was blind and disfigured. He was dark and had
matted hair. His body hair was malformed, and this was a different kind of
man. He sang, laughed, wept and danced. His tongue flickered, like that of
a snake. His croaking voice thundered. As soon as this extraordinary being
was born, Bhava smiled and spoke to Gouri. Shri Mahesha said, “O
beloved! You performed the act of covering my eyes. Why are you scared
now?” Hearing Hara’s words, Gouri smiled and uncovered the lord’s eyes.
When there was illumination, the blind being, who had been born from
darkness, appeared even more terrible in form. On seeing the nature of the
man who had been born, Gouri asked Mahesha. Gouri asked, “O Bhagavan!
Who is this disfigured being who has been born? He is standing in front of
us, terrible and fearful. Please tell me the truth. Why has he been created?
Who has created him? Whose son is he?” Hara heard the words of his
beloved. In her pastimes, the mother of the three worlds had herself created
this blind being. Engaged in his own pastimes, Bhagavan smiled and
replied. Mahesha said, “O Ambika! Listen. You perform extraordinary
deeds. This being is wonderful and terrible in valour. When you closed my
eyes, he was born from my sweat. His name is Andhaka.495 You are his
creator, though not in the normal way. You, your friends and the ganas
should protect him. There is nothing to think about. O noble one! Use your
intelligence to do this.” Hearing her husband’s words, she was filled with
sentiments of compassion. Along with her friends and using many kinds of
ways, she protected him, as if he was her own son.’”’
‘“‘At that time, during winter, Hiranyanetra496 left, desiring a son. He saw
that his elder brother497 had sons and he was urged by his beloved. Desiring
sons, the asura who was Kashyapa’s son resorted to the forest and
performed austerities. Wishing to see Mahesha, like a piece of wood, he
conquered rage and taints. O Indra among brahmanas! The wielder of
Pinaka was satisfied at these austerities and went there, to grant him a
proper boon. Vrishadhvaja Mahesha went to that spot and spoke to the
supreme daitya. Mahesha said, “O lord of daityas! Do not make your senses
suffer in this way. Why have you resorted to this vow? Please tell me what
you desire. I am the one who bestows boons. I will give you everything that
you wish for.” Hearing the pleasant words spoken by Mahesha, the daitya
with the golden eyes was extremely happy. He joined his hands in salutation
and lowered his head. He bent down and praised Girisha in many kinds of
ways. Hiranyaksha said, “O one with the moon on the forehead! I do not
possess a brave son, one appropriate for a lineage of daityas. That is the
reason I have observed his vow. O lord of devas! Please grant me a son who
is exceedingly brave. My brother has five sons who are infinite in prowess.
Prahlada is the eldest. I do not have anyone to follow me. After me, who
will adorn my kingdom? A son is said to be someone who enjoys the
kingdom left to him by his own father, or someone who takes away the
kingdom of another through his own strength. A person who possesses such
a son is a true father. Supremely learned ones who uphold dharma state that
a person has an upward destination498 only if he possesses such a son.
Among all beings, that is the reason why even animals use their energy to
ensure this. People who do not have sons cannot aspire for the worlds of the
gods. Desiring a son, people always use lotuses to worship the three
divinities.” Full of compassion, he was content at these words of the king of
the daityas. He said, “O lord of daityas! You will not have a son who is
born from your semen. But I will give you a son. My son is named
Andhaka. He is your equal in valour and has not been defeated. Abandon all
your grief and choose him as your son. Accept this son.” Saying this, he
happily gave Hiranyanetra the son. Along with Gouri, the great-souled
Hara, the original lord of beings and the destroyer of Tripura, departed.
Having obtained a son, in the due order, the daitya bent down and
performed pradakshina499 of Hara. Using many kinds of hymns, he
worshipped Rudra. Satisfied, the great-souled one returned to his own
kingdom.’”’
‘“‘Having obtained a son from Girisha, the daitya, terrible in valour,
conquered all the residents of heaven. He took the earth down to his own
dominion in Rasatala. Devas, sages and siddhas worshipped Vishnu,
infinite in valour, who assumed the form of a large and cruel varaha. He is
in all atmans and all the sacrifices are in him. Using his snout, he struck and
shattered the earth, penetrating and entering Patala. With his snout and
fierce fangs, he crushed and shattered hundreds of daityas. The blows from
his legs were like flashes of lightning and the soldiers of those who roam
around in the night were crushed. His wonderful Sudarshana chakra was
terrible in energy, resembling one crore suns. He used this to sever
Hiranyanetra’s dazzling head and burnt down the wicked daityas.
Delighted, he then instated Andhaka, the son of the Indra among daityas.
The great-souled one next used his tusks to raise the earth up from Patala
and restored it to where it had been before. After this, he returned to his
own abode. All the delighted devas and sages and the one who originated
from the lotus praised him. Having assumed the fierce form of varaha and
having performed that excellent deed, Hari returned to his own abode.
Hiranyanetra, the lord of asuras, was killed by the lord of the gods, who
assumed the form of a boar. All the devas, sages and other living beings
became happy.’”’
OceanofPDF.com
Chapter 213-3.5(43) (Killing of Hiranyakashipu)
‘“Vyasa said, ‘O Sanatkumara! O omniscient one! When that hated
asura was killed, what did his elder brother, the great asura, do? O lord
among sages! I have great curiosity to hear about that. O Brahma’s son! I
bow down before you. Please show me your compassion and make me
listen to that.’”’
‘Brahma said, “Hearing Vyasa’s words, Sanatkumara, lord among sages,
remembered Shiva’s lotus feet and replied.”’
‘“Sanatkumara answered, ‘O Vyasa! Hearing that his brother had been
killed by Hari, in the form of a boar, Hiranyakashipu was simultaneously
sad and angry. He loved carnage and created havoc among the subjects. He
was fond of his enmity towards Hari and instructed the brave asuras
accordingly. Bowing their heads, the asuras accepted the command of their
master. They loved carnage and created havoc among the subjects who
were devas. The world was agitated by the evil-minded asuras. Devas were
seen to abandon heaven and roam around on earth. On account of his
brother, Hiranyakashipu was extremely miserable. He performed the water
rites and comforted his wife and others. The Indra among the daityas
wished to make himself invincible, immune to old age and death, so that he
might rule over the kingdom unchallenged, without any impediments.
Therefore, he performed extremely terrible austerities in the valleys of
Mandara. He raised his arms up and fixed his eyes on the sky. Using only
his big toes, he stood on the ground. While he was tormenting himself
through austerities, all the deva forces defeated all the daityas and got back
their respective positions. As a result of his austerities, a fire mixed with
smoke arose from his head. It spread in all the worlds, above, below and
sideways, and scorched them. Scorched by this, the gods abandoned heaven
and went to Brahma’s world. Their faces deformed because of the
austerities, they informed Vidhatri about what had happened. O Vyasa!
When told this by the devas, surrounded by them, Bhrigu, Daksha and
others, Vidhatri went to the hermitage of the lord among daityas. He had
scorched all the worlds and saw that the one born from the lotus had
arrived. So as to bestow a boon on him, Vidhatri, the grandfather said,
“Please ask for a boon.” Hearing Vidhatri’s sweet words, extremely foolish
in intelligence, he replied. Hiranyakashipu said, “O Bhagavan! O lord of
subjects! O grandfather! O divinity! May I never suffer fear of death from
shastras, astras, nooses, vajras, anything dry, trees, large mountains, water,
fire, blows of enemies, devas, daityas, sages, siddhas or any living being
that has been created. What is the need to speak a lot? O lord of subjects!
Let me not be killed in heaven or earth, during night or day, from above or
from below.” Hearing such words spoken by the Indra among daityas, the
one born from the lotus mentally prostrated himself before Vishnu. Full of
compassion, he answered, “I am pleased with you. You will obtain
everything. Since your wishes have been met, enough of austerities. They
have gone on for ninety-six thousand years. Arise and rule over the
kingdom of the danavas.” On hearing this, his face beamed, and the great
grandfather instated him in the kingdom.’”’
‘“‘However, he made up his mind to destroy the three worlds.
Intoxicated, he uprooted every kind of dharma. He defeated all the gods in
a battle. Devas fled in fear. They suffered because of the excellent daitya.
Taking the grandfather’s permission, all of them went to the ocean of milk,
where Hari lies down. They worshipped him a lot and used many kinds of
words to praise Vishnu. When they were of the view that he was pleased,
they told him everything about their miseries and the reason for their grief.
Rama’s lord was content. Hearing about all their sorrows, he bestowed
boons on them. Upendra got up from his bed. Using many kinds of words
that were worthy of him, he comforted all the devas and sages. Like the fire
in his energy, he spoke to them. “O lord among gods! I will use my force to
kill the daitya. Satisfied, return to your own abodes.” Hearing the words of
Rama’s lord, all the gods, Shakra and the others, were greatly satisfied. O
lord among sages! They were of the view that Hiranyanetra’s younger
brother500 had already been killed. The great-souled one assumed a
complicated and cruel form, with fangs as his weapons. His nails were
sharp, and his nose was excellent. He possessed a mane, and his gaping
mouth was extremely wide. He was as terrible as one crore suns. His power
was like that of the fire of destruction that comes at the end of a yuga. What
is the need to speak a lot? He pervaded the universe. When the sun was
about to set, the lord went to the city of the asuras. He fought against the
terrible daityas and killed them. He seized large numbers of daityas and
whirled them around. Wonderful in his valour, Nrisimha crushed many
asuras. Unmatched in his strength, he seemed to toy with all the daityas.
The son of the Indra among daityas, Prahlada, saw that the lion was
everywhere. He spoke to the king. Prahlada said, “Who is this lion who has
come here? He pervades the universe. It is Bhagavan Ananta who has come
to your city in the form of Nrisimha. I can see the lion’s cruel form.
Withdraw from the battle and seek refuge with him. There is no warrior in
the three worlds who can face him. Therefore, prostrate yourself before the
lion and rule over the kingdom.” Hearing his son’s words, the evil-souled
one replied, “O son! Why are you scared?” Having told his son this, the
king, the lord of the sons of Diti, instructed the best and the brave among
the daityas. “O brave ones! This malformed lion has terrible eyebrows and
eyes. Seize him and bring him to me.” Following his command, the best
among daityas approached the lion, so as to seize him. Though they wished
to seize him, like moths before a fire, they were instantly burnt. When the
daityas were burnt, the king of daityas started to fight with the king of deer.
He used all his shastras, all his astras, spears, sticks, goads, fire and other
things to fight. O Vyasa! With weapons in their hands, they fought for the
duration of one of Brahma’s days. They were brave and experienced in
fighting. Full of rage in their minds, they roared angrily at each other.
Suddenly, the daitya assumed many hands, each holding weapons. He
glanced towards Nrisimha and rushed towards him. However, the lion also
fought with great force. The clash between them was impossible to tolerate
and every kind of shastra and every kind of astra was used. When all these
were exhausted, the great and excellent daitya seized a spear and rushed
towards Nrisimha. But with arms that seemed to be made out of the essence
of mountains, the lion seized him. He placed him on his knees and tore him
apart with the nails on the ends of his arms. The inner organs of the danava
were pierced. Using his nails as weapons, he tore out the lotus of his heart
and blood flowed out. Within a short while, he lost his life. When life left
his body, he was like a piece of wood and all his limbs were then reduced to
powder.’”’
‘“‘When the enemy of the devas was killed, Vishnu was pleased. He
invited Prahlada, who prostrated himself before him. Extraordinary in his
valour, he instated him in the kingdom and left along a path that could not
be discerned. O brahmana! All the gods were delighted and prostrated
themselves in the direction in which Vishnu had left. The lord, Bhagvan,
having performed their task, they were successful. The grandfather and the
others left for their own respective abodes. Andhaka’s birth through Rudra,
the death of Hiranyanetra through varaha, the slaying of his brother through
Nrisimha and the obtaining of the kingdom by Prahlada have been
described. O noble brahmana! Now hear about the power Andhaka
obtained from Bhava, about his battle with Hara and his subsequent status
of ganapati, obtained from Girisha.’”’
OceanofPDF.com
Chapter 214-3.5(44) (Andhaka’s Austerities)501
‘“Sanatkumara said, ‘On one occasion, while they were amusing
themselves, Hiranyanetra’s son heard his evil-minded brothers speak to him
in jest. “You are blind. What will you do with a kingdom? Hiranyanetra was
foolish. After performing terrible austerities and worshipping Girisha, he
obtained you. You are disfigured and malformed. You love quarrels and do
not have eyes. You certainly cannot have a share in the kingdom. How can a
person born through someone else obtain the kingdom? Think about it
yourself. But we may give you a share. This is the truth.” Hearing their
words, he used his own intelligence to reflect on them and was dejected.
Using many kinds of words, he reassured them. Then, in the night, he left
for the desolate forest. He observed austerities there for ten thousand years.
He stood on one leg and performed japa. He observed the rules and raised
his arms up. He took no food. No other god or asura was capable of
performing this. He lit a fire and offered flesh from his own body, along
with the blood, as oblations. He did this for an entire year. He used a sharp
weapon to slice off parts from his body and every day, using mantras,
offered these as oblations. He was like a dead body, with only nerves and
bones. All the blood had drained away. When there was no flesh left, he
wanted to offer his body into the fire. Those who resided in heaven saw him
in this state. All of them were amazed and filled with fear. All the
immortals quickly entreated Vidhatri, bowing down, applauding him and
pleasing him. Therefore, the grandfather restrained him and said, “O
danava! Please ask for a boon now. Even if you ask for something that is
impossible for the three worlds to obtain, accept it.” Hearing the words of
the one who originated from the lotus, the miserable daitya prostrated
himself. “Those cruel ones, Prahlada as the foremost, took away my
kingdom. Let them become my servants. I am blind. Let me have divine
sight. Let Indra and the others pay me taxes. Let me not suffer death from
devas, daityas, gandharvas, yakshas, uragas or humans. Nor should it come
through Narayana, enemy of Indras among daityas, or Sharva, who
pervades everything and is in all beings.” Hearing his extremely terrible
words, the one born from the lotus was scared and spoke to him. Brahma
said, “O Indra among daityas! Everyone born must be destroyed. No one
who has been born, is being born or will be born, can escape the mouth of
death. Therefore, accept some means of death. Men like you should give up
the idea of living for an infinitely long period of time.” Hearing the
grandfather’s plea, the daitya spoke again. Andhaka said, “In the three
periods of time,502 there are women who are old, middle aged and young.
Among them, there is one who is the real jewel. Let her always be like a
mother to me. In thoughts, words and deeds, this woman must be
unapproachable in this world. They will find it impossible to obtain her. O
Bhagavan Svayambhu! If I ever desire her, let me be destroyed. Let me no
longer be Indra among the daityas.” Hearing his words, the one who was
born from the lotus was amazed. He remembered Shankara’s lotus feet.
After having obtained Shambhu’s instructions, he spoke again. Brahma
said, “O supreme daitya! Everything that you want will happen, according
to your wishes. O Indra among the daityas! Arise and satisfy your wishes.
Always fight with those who are brave.” O lord among sages! Hearing
Vidhatri’s words, he immediately prostrated himself devotedly. Since
Hiranyanetra’s son had been reduced to nerves and bones, he spoke to the
divinity who was the lord of the worlds. Andhaka said, “O lord! The
enemies are strong. With this body, how can I enter and fight against them?
I am only nerves and bones. Please touch me with your auspicious hand
now and nourish me with flesh.” Hearing his words, the one who was born
from the lotus touched his body with his hand. Worshipped by large
numbers of sages and siddhas and accompanied by lords among gods, he503
then returned to his own abode.’”’
‘“‘As soon as he was touched, the body of the king of the daityas became
complete and strong. Eyes originated. Fortunate and healthy, he entered his
own city. He made Prahlada and all the other foremost Indras among
danavas give up the kingdom. Since he had arrived after obtaining a boon,
they thought they should come under his control and become his servants.
Along with his soldiers and a retinue of servants, Andhaka went to heaven,
so as to conquer it. He defeated all the foremost gods and made the wielder
of vajra pay taxes. Nagas, birds, the best among rakshasas, gandharvas,
yakshas, humans, kings of mountains, trees and all the quadrupeds, lions
being the foremost, were defeated by him in battle. He brought all mobile
and immobile entities in the three worlds under his subjugation and engaged
them. Many thousands of beautiful women, of noble birth, went to him.
Extremely beautiful women from Rasatala, earth and heaven were with
him, and he sported with them in mountains, the beautiful banks of rivers
and other places. As he sported among them, the Indra among danavas was
filled with joy. He drank inferior liquor, divine liquor and that drunk by
humans. He enjoyed divine juices, fruits and fragrant roots. He obtained
excellent mounts and vehicles and supreme houses created by Maya.
Andhaka sported amidst flowers, incenses and unguents. They were
wonderful and extraordinary to behold. Ten thousand years passed. He did
not know what was auspicious and what would bring him happiness in the
next world. Andhaka, supreme among daityas, was foolish and wicked in
intelligence. He associated with the wicked. Deluded, he used evil
arguments to defeat the best among learned people. Along with the daityas,
he wandered around as a great-souled person and destroyed all the dharma
of the Vedas. Intoxicated because of his wealth, he dishonoured the Vedas,
brahmanas, immortals and gurus. Because of destiny, he had obtained a
lifespan. However, because of his own acts of pleasure, he diminished
this.’”’
‘“‘Crores, and an innumerable number, of years passed. On one occasion,
with many soldiers, he went to earth. He happily went to Mount Mandara.
Proud, along with his soldiers, he saw its beautiful and golden splendour.
Out of delusion, he approached that Indra among mountains, to sport and
reside there. Delighted by his power, the lord of daityas created an
auspicious and firm city there. Having created that wonderful place on
Mount Mandara, he gradually ensured it was inhabited. The excellent
danava had two ministers, known as Duryodhana and Vaidhasahasti. On
one occasion, in an excellent spot on the mountain, the three of them504 saw
an extremely beautiful lady. Full of joy, those excellent daityas quickly
went to the great lord of daityas. Full of great delight, they told Andhaka,
supreme among brave ones, everything they had seen. The ministers said,
“O Indra among daityas! We saw a sage inside a cave. His eyes were closed
in dhyana. He is handsome and the crescent moon is on his head. The hide
of a gigantic elephant is tied around his waist. Indras among nagas are
coiled everywhere around his body. His ornament is a garland of skulls, and
he has matted hair. He holds a trident in his hand and possesses arrows and
a quiver. He holds a great bow and a string of rudrakshas can be seen. He
holds a sword, a trident and a staff. He has matted hair and is four-armed.
His body is exceedingly fair. He is smeared with ashes. The ascetic dazzles
in his great energy and his appearance and garb are extraordinary. We saw a
monkey, not very far from this being. His face is terrible and cruel. With
every kind of weapon, he is a guard who is protecting. There is an aged bull
who is fair. Seated near that ascetic, there is a charming and young woman
who is exceedingly beautiful. This auspicious lady can be seen next to him,
and she is a jewel on earth. She is adorned with coral, pearls, jewels, gold
and gems. Her garments and garlands are auspicious and fine. A person
who sees her is a person who has really seen. Having seen her, what is the
need to see anyone else? This divine lady should be the wife of a respected
and great lord. However, she is the beloved of a sage who is auspicious in
his vows. O Indra among daityas! You are the one who enjoys excellent
jewels. She is worthy of being seen by you. Therefore, bring her here.”
Hearing their words, he was overwhelmed by desire and his entire body was
in a whirl.’”’
‘“‘The daitya immediately sent Duryodhana and the others to the sage.
The ministers were aged and excellent and they approached the
immeasurable sage. They were accomplished in the principles of good royal
policy. They prostrated themselves and told him about the daitya’s
instruction. The ministers said, “Hiranyanetra’s great-souled son is the
emperor of the daityas. He is known by the name of Andhaka. He is the
lord of the three worlds. As a result of the command of the creator,505 he has
instated himself in this region now and is engaged in pleasures. We are his
brave ministers and have come to your presence. O ascetic! We have been
sent to you by him. Listen attentively to what he has said. O intelligent and
noble sage! Whose son are you? Why are you seated cheerfully here? Who
does such a young and beautiful lady belong to? O Indra among sages! This
auspicious one should be given to the lord of the daityas. Your body is
smeared with ashes. Your ornament is a garland of skulls. You are
malformed. Why do you have a quiver, bow, arrows, swords, bhushundi,
trident, vajra and club? The sacred Jahnavi506 is on top of your matted hair.
Your body has the moon, but it also has bits of bones from corpses. There is
poison in your breath and your mouth is long. What is this snake? How can
you have intercourse with a woman who has heavy breasts? Riding on a
bull is not praised and must be pardoned. No one has seen such a thing.
Where is your dharma of prostrating yourself at the time of sandhya? What
is this food that is against the practices of the world? With these peaceful
words, give the lady to me. O foolish one! Accompanied by a woman, why
are you performing austerities? This is not appropriate and is not worthy of
you. In the three worlds, I am the lord of jewels. Follow my words and lay
aside your weapons now. You will be pure only after you do that. If you
challenge and violate my command, you will be freed of everything,
including this body.” Maheshvara was following customary worldly
practices and formed the view that Andhaka was the most important among
all those evil in intelligence. Hearing everything that the messengers had
said, he smiled and replied to the daitya. Shiva said, “Since I am Rudra,
what do you have to do with me? You have uttered false words. O lord of
the daityas! Hear about my powers. You should not have spoken to me like
this. I do not remember my father. Inside this cave, I am observing the
terrible pashupata vow, which no one else has observed. I do not know my
mother. I am ignorant and malformed. It is known that I have no root. It is
impossible for me to give up all this. This wife of mine is young and
exceedingly beautiful. She tolerates everything. She represents all the
success one aspires for. O rakshasa!507 That being the case, you can take
whatever seems to be appropriate to you.” Having said this, Shambhu, who
was in the garb of an ascetic, stopped and remained there, in front of them.
Hearing his deep words, the danavas lowered their heads and prostrated
themselves before him. They returned to the supreme daitya, who had taken
a pledge to destroy the three worlds. They bowed down and told him. Their
king was the intoxicated lord of daityas, indomitable in spirit. All of them
first uttered “Victory” and prostrated themselves. They then reported what
Rudra had smilingly told them. The ministers said,508 “O roamer in the
night! Where is there a danava whose valour and perseverance are fickle,
one who is miserable and devoid of spirit? Where is there a danava who is
always cruel and ungrateful, a sinner who is scared of Surya’s son? O lord
of the daityas! You have enjoyed the entire kingdom, but an ascetic and a
sage is laughing at you. You are indeed supreme among brave ones and
extremely energetic. Using your own intelligence, you regard the three
worlds like a blade of grass. Where do I possess terrible weapons? What is
this battle that will terrify death? O roamer in the night! Who is this Viraka?
509 His face resembles that of a monkey. He is aged and his limbs suffer
from old age. My form is ugly. I am unfortunate. Against your strength, I
am like a creeper. If you are capable, you should make efforts to fight. You
should do something. We possess terrible weapons that are the equal of the
vajra. They can destroy the likes of you. Is your body as delicate as that of
a lotus? Think about it and do what appeals to you.” The ministers said,510
“O fortunate one! O lord of danavas! The ascetic spoke such words. O
king! He laughed at you and said this. Isn’t it appropriate that you should
fight with him? Please understand that he spoke a lot, but those words are
empty and devoid of meaning. He is an ascetic engaged in austerities. When
you consider the words of the sage, you should remember that.” Hearing
their words, the evil-minded one blazed in rage, though those words were
true, beneficial, crooked511 and extremely piercing. It was as if ghee had
been sprinkled into a fire. Intoxicated because the boon had been bestowed
on him, he seized a sword and assumed a terrible form. Urged by perverse
destiny and pierced by the arrow of desire, he prepared to go.’”’
OceanofPDF.com
Chapter 215-3.5(45) (The Battle Commences)
‘“Sanatkumara said, ‘The daitya went there. He had drunk liquor and his
eyes rolled around. His stride was like that of a large and intoxicated
elephant. He was great in sentiments and terrible in valour and there were
many soldiers with him. He strode like the best of heroes. Pierced by the
arrows of desire, he saw the cave, where Viraka obstructed his path. He
looked at him, like a moth looking at a flame, and took him to be gentle. He
descended like an insect. On seeing him there, Viraka repeatedly struck
him. However, since he had been scorched by the fire of passion, Andhaka,
the foolish and great king of the daityas, did not feel these. He was struck
by terrible rocks, trees, vajras, water, fire, snakes and other weapons.
Though these were terrifying, he did not strike back. Striking him again,
he512 asked, “Who are you? Why have you come here?” Hearing these
words, he told him who he was and started to fight with Viraka. The
wonderful and unfathomable happened. In a short while, the daitya was
defeated by someone who was stronger than him. At this, he left the field of
battle. He was hungry and thirsty, and his throat was parched. His excellent
sword had been shattered. He was dejected. Extremely surprised, he fled.
The most important daityas, Prahlada at the forefront, fought against
Viraka. Though they were terrible and possessed hundreds of weapons,
their minds were struck by the goad of shame.513 Virochana, Bali, Bana,
Sahasrabahu, Bhaji, Kujambha, Shambara, Vritra and other valiant ones
were those who fought. Though they fought, they were defeated. In every
direction, the gana Viraka sliced them into two. At the end, many danavas
were killed. Large numbers of siddhas exclaimed, “Victory”. Amidst the
fat, marrow, flesh and pus, many jackals started to dance. The place was full
of predatory creatures and the blood formed a horrible mire. The daityas
were routed.’”’
‘“‘Bhagavan, the wielder of Pinaka, spoke to Dakshayani514 and
reassured her. Shiva said, “O beloved! Earlier, I had performed the great
and extremely terrible vow of pashupata. As a result of this clash between
mortals and immortals, that strength has been exhausted. O Devi! In
connection with you, night and day, there are planets that make good merits
decay. There are supreme, wonderful and divine portents, but those have
turned terrible again. Therefore, I will observe a vow that is even more
terrible. O beautiful one! Do not grieve. You will be safe.” In a slow and
deep tone, the great-souled one spoke these words. He went to an extremely
sacred and extremely terrible forest to observe this fierce and radiant vow.
He performed these austerities for a thousand years. No other god or asura
was capable of undertaking them. Parvati remained on Mount Mandara,
waiting for Bhava’s return. She was devoted to her husband and possessed
the qualities of good conduct. She was alone and constantly scared inside
the cave. She was miserable and was protected by her son, Viraka.’”’
‘“‘The daitya was intoxicated because of the grant of the boon. With the
best of warriors, he arrived at the cave. His patience had been exhausted
and he again arrived before the mouth of that stone cave. Having arrived
there, enraged, he forgot about eating, drinking and sleep and fought with
Viraka day and night, along with his soldiers, for five hundred and five
years. The large number of daityas used swords, lances, catapults, maces,
bhushundis, chariots, trunks, arrows with iron heads, fierce arrows with
heads like the half-moon, arrows as long as a vitasti, arrows with heads like
tortoises, the best of iron arrows, sharp spears, battle axes, javelins, clubs,
swords, bludgeons, mountains, trees and divine weapons. Struck by
weapons released from the arms of the daityas, he515 lost his senses and fell
down at the mouth of the cave. His body was mangled, and he fell down at
the entrance to the cave, covering the entrance such that no light could
enter. Viraka and the mass of weapons covered the entrance. However, in a
short while, all those daityas were capable of uncovering it. Devi looked at
the extremely terrible sons of Diti. In her fear, Devi and her friends
remembered the grandfather and Vishnu. Inside the cave, she remembered
all the soldiers, supreme among brave ones.’”’
‘“‘As soon as they were remembered, Brahma and Bhagavan Vishnu
arrived there, assuming feminine forms. Indra arrived, along with all the
soldiers, all assuming feminine forms. Large numbers of Indras among
sages, immensely powerful siddhas, nagas and guhyakas immediately
entered the cave where the daughter of the king of mountains was, all
assuming feminine forms. In the kingdom of the gods, it was against the
norms for men to enter inner quarters. Therefore, they assumed thousands
of heavy-hipped forms, indeed an infinite number. Assuming extremely
wonderful, brave and divine bodies and forms, they entered Gouri’s cave.
These women were seen to enter the cave of the daughter of the king of
mountains. Thousands and hundreds and innumerable numbers of women
entered the cave of the daughter of the king of mountains. The noise they
made was like the thunder of clouds at the end of a kalpa. Those women,
possessing excellent hips, sounded drums that signified victory in the battle.
They blew on their supreme conch shells. Having regained his senses,
Viraka, terrible in valour, stationed himself in front of them. With a staff in
her hand, Brahmi opposed them.516 Gouri was filled with rage. Narayani
held a conch shell, a mace, a chakra and a strung bow in her hands.
Bidoujasi517 emerged with the rod of a plough and the vajra in her hands.
Her hair spread out in the sky and her complexion was like that of gold.
Because of her fierce speed, thousands of showers flowed. The one with
one thousand eyes was impossible to defeat and fought steadily in the
battle, attacking hundreds of daityas. The Shakti Vaishvanari didn’t possess
a pleasant face and the fierce Yamya held up raised staff in her hands.518
With a terrible bow and an extremely sharp sword held in her hand,
Nairriti519 advanced. Toyalika520 emerged, wishing to fight, holding Varuna’s
noose in her hands. The Devi who was the power behind a terrible storm521
assumed the form of hunger and held a goad in her hand. The one who
originated from Dhanada522 seized a club in her hand and her form was that
of the fire of destruction at the end of a kalpa. Yaksheshvari possessed a
sharp mouth and was malformed. She used her nails as weapons and was as
fearsome as a naga. Many hundreds of other Devis emerged and filled up
the field of battle. On suddenly seeing that infinite number of soldiers, Devi
was amazed, and her face turned pale. She was scared and her spirit were
dejected. However, the mind of the divine wife, the mountain’s daughter,
was comforted by the Shaktis, Vidhatri’s as the foremost, and by the brave
commander, Viraka, who was extremely terrible in his valour. The foremost
among the daityas turned their minds to the thought of the impending great
battle. They thought that retreat before women was like death. Others were
spirited because boons had been bestowed on them. Viraka was terrible in
valour and wonderful in intelligence and prowess. Making him the
commander, Gouri and her friends fought an extraordinary battle. The king
who was Hiranyanetra’s son remembered Vishnu and glanced towards the
southern direction. He then devised a large, excellent and terrible vyuha and
placed Gila in the front. Since he had served Vidhatri, he could make its
mouth fierce. Meanwhile, Bhagavan523 arrived there, resembling the hue of
one thousand terrible suns that rise at the time of the end of a kalpa. He was
angry and was clad in hides. He had returned after one thousand years. On
seeing Maheshvara, the women rejoiced. Along with Viraka, they fought an
extremely great battle. Gouri lowered her head and prostrated herself before
Girisha and showed her husband her great valour. On seeing that Gouri was
fighting, Hara embraced the daughter of the king of mountains. Taking her
with him, he entered inside the cave, asking those thousands of women to
leave. Gouri honoured and worshipped Viraka in hundreds of ways and
placed him at the mouth of the cave.’”’
‘“‘The lord of the asuras, accomplished in good policy, could see neither
Gouri nor Girisha, there. As a token of friendship, he decided to send his
own messenger to Shiva’s presence. In the battle, his524 body had been
greatly mangled by the blows of devas and ganas. Therefore, though he
entered and prostrated his head before Shambhu, his words were haughty.
The messenger said, “I have entered this cave because I have been sent by
Andhaka. He has addressed you in the following words. ‘You have nothing
to do with a woman. Therefore, release this young and beautiful lady. You
are generally an ascetic. Thinking that, my delicate mind pardoned you. I
thought that one shouldn’t oppose a sage. But you are not a sage and
ascetic. You are an enemy. You are a great adversary of the daityas. Show
me your force and crush me in the battle. O cunning ascetic! I will send you
to Patala, or to its equivalent, Yama’s eternal abode.’” Hearing these words
from the mouth of the messenger, the one with a garland of skulls spoke in
rage. He is the one who strikes the insolent progress of the wicked and his
large third eye blazed in sorrow. Shiva said, “The words that you have
spoken are truly fierce. Therefore, if you are capable of withstanding and if
you possess the capacity and strength, advance and fight with me. On earth,
what do the incapable have to do with beautiful wives and wealth? Let the
intoxicated and strong daityas advance. I have already thought about this.
An incapable person is unable to hold up his body. Let them do what is
ordained for them. There is no doubt that I will do what I have to do.”
Hearing the lord’s words, he happily left Hara’s presence. Roaring and
boasting, he returned before the lord of the daityas.’”’
OceanofPDF.com
Chapter 216-3.5(46) (Andhaka’s Fight)
‘“Sanatkumara said, ‘The king of the daityas could understand signs. He
seized his club and took his soldiers with him. The one named Gila, who
was extremely terrible and whom the best among devas found impossible to
assail, was placed at the front. Having reached the mount of Maheshvara’s
cave, he sought to shatter it with many weapons that were like the vajra.
There were others who attacked Viraka. Still others enveloped the daughter
of the mountain with weapons. Some shattered the beautiful gate. Others
destroyed the flowers and leaves. Some shattered the fruits, roots, water,
delightful gardens and roads. Delighted, some tried to agitate the golden
peaks of the mountain. Enraged, Hara, the wielder of the trident,
remembered his own soldiers. As soon as they were remembered, many
extremely terrible beings arrived. So did the soldiers of devas, with Vishnu
at the forefront. All the devas and large numbers of beings arrived, joined
their hands in salutation and prostrated themselves—ganas and their
soldiers; chariots, elephants, horses, bulls, cows, camels, mules, supreme
birds, lions, tigers, pigs, cranes; large fish and small fish, with dolphins
leading the way; large numbers of many other kinds of beings with broken
teeth, frequenting cremation grounds; snakes, hundreds of pretas and
pishachas; divine vimanas; lakes filled with lotuses, large rivers and small
rivers; and mountains and mounts. Kapardin made Viraka, who was lofty in
spirit, the general. When devas and the mounts had rested, the wielder of
Pinaka sent them to fight.’”’
‘“‘Maheshvara sent the best among them to fight, those who would
steadfastly pursue victory. Without following the standard rules of war,525
all of them fought against Gila, as if the end of the yuga had come. The
soldiers of the Indra among the daityas were always terrible. In the battle,
they angrily devoured the residents of heaven. In an instant, Vighasa
devoured all the soldiers who were fighting—Brahma, Indra, Vishnu, the
sun and the moon as the foremost. Only Viraka was left. Abandoning the
field of battle, he entered the cave, lowering his head and prostrating
himself before Sharva. Viraka was extremely eloquent in the use of words.
Full of sorrow, he told Smara’s enemy526 everything that had happened. “O
Bhagavan! The daitya Vighasa has devoured the soldiers. Vishnu, the guru
of the three worlds and the crusher of daityas, has been devoured. The
moon, the sun and Druhina and Maghavan, the ones who bestow boons,
have been devoured.527 So have Yama, Varuna, Vayu and Dhanada.
Humiliated, I am the only one who has been left. The Indra among the
daityas is delighted in his mind. Accompanied by the daityas, he is
invincible. What will I do now? The divinity Vishnu himself possesses the
speed of the wind and causes fear. When he tore apart Hiranyakashipu with
his nails, his son528 devotedly beseeched him. Nevertheless, Bhagavan was
subjugated by wickedness. He opened his mouth wide and started to blow
away all the impurities in the three worlds. The seven sages, Vasishtha and
the others, cursed him at the time. ‘For a very long period of time, you will
be subjugated by daityas.’ Desiring his own welfare, he asked them in
affectionate words. ‘When will I be freed from this terrible curse?’ The
supreme sages replied in rage, ‘When it is time to fight, you will be pierced
by terrible arrows and struck with fists. Vighasa will open his mouth wide
and devour you. You will then reside in Hara’s sacred cave, in the forest
known as Badari. When you have been cleansed of your sins, you will
move on.’ Following their words, since that day, he is afficted by grief and
roams around in battlefields. When he devours daityas, he has been again
filled with great delight. Even more terrible than him is said to be Shukra,
the great enemy of the sun and the moon. When daityas are killed by devas,
he utters verses from hymns and uses his knowledge of mritasanjivani to
bring them back to life, happy and full of vigour, cured of hundreds of
wounds. It is better to give up our lives. At the time of battle, you have only
remained as a witness and have not done the least bit to accomplish the
task.” Hearing this from his virtuous son, the lord of pramathas was
enraged. However, he then thought for a very long time and first, chanted
hymns from the Sama Veda. Inside himself, he laughed and assumed a form
that resembled the sun, using this to destroy the darkness.’”’
‘“‘O sage! When there was light in the world again, Viraka, with the
malformed face, fought a great battle with the daityas again. Earlier, he had
devoured powdered stones given to him by the best of sages and had even
conquered cities in battles. However, though he was extremely terrible, the
daitya instantly swallowed him. Nandi sought to aid him, wielding sharp
arrows, a spear and a sword. But he too was swallowed. The daitya also
swallowed foremost warriors and hundreds of excellent sages, who were
great abodes of learning and who possessed tranquility, self-control and
great fortitude. Beholding this, Bhagavan Kapardin mounted his bull and
advanced against daitya Vighasa, wishing to fight against him. He
performed japa with a divine mantra that disgorges anything that has been
swallowed and stood there, with his bow strung and with arrows that were
like the vajra. All those who had been swallowed were disgorged from
Vighasa’s mouth—Viraka, the sages, all the unmatched forces, Vishnu, the
one from the lotus, Bala’s enemy,529 the sun and the moon and the soldiers.
Delighted, they fought again in that great encounter. They were victorious.
However, using the strength of his knowledge, Shukra revived the daityas
who had been killed in the battle. Thereafter, the guru of the danavas was
bound by the ganas and brought before Bhutapati.530 Tripura’s enemy
swallowed him. When the one known as Shukra was destroyed in this way,
the gods defeated all the enemies of the gods. They crushed, shattered and
destroyed their residence. The place was full of many bhutas, who devoured
the corpses of the daityas. Headless torsos danced around, holding sharp
arrows and spears in their hands. The place was full of intoxicated vetalas,
birds with extremely sturdy talons and beaks and wolves, with their gaping
mouths stuffed with corpses. Hiranyakashipu’s descendant fought for a very
long time, but was defeated by Hari, Hara and the great Indra. The
exhausted remains of the army entered Patala, mountains, the water and
wherever there was refuge. The supreme Andhaka was a bull among
daityas. The one who had crushed the universe created great carnage among
the devas. But Hari crushed his pride with a blow from his terrible mace.
But since he had received a boon, even though his body as a result of the
blow inflicted by the lord of gods, he did not give up the fight. He used
torrents of shastras, astras, trees, mountains and flows of water to quickly
defeat the gods. Roaring loudly, he challenged the lord of pramathas to a
duel.’”’
‘“‘They remained in that battle and used many kinds of weapons. When
these were exhausted, he attacked Girija and Rudra with trees, snakes,
thunder, dark and malformed weapons devised by maya and hundreds of
deceitful weapons fashioned by Shambara.531 To defeat the lord of the
mountains, he created another illusory entity who was great in spirits and as
powerful and brave as the enemy of Tripura. Because of the many shastras
and astras, the daitya’s body was mangled. However, though he was
incapacitated, because of the hundreds of boons, he could not be killed by
devas. From the blood that flowed, many other terrible Andhakas were
created, just like him in appearance. They were terrible and with malformed
faces. They covered the earth. Bhutapati, Tripura’s enemy, struck him with
a trident that was like the scorching fire at the end of a kalpa and pierced
him terribly. But when Pashupati killed some soldiers, other soldiers
sprouted from the wounds and the flesh and from the blood that flowed. At
this, Vishnu called Pashupati back. The intelligent one used his yoga to
create a fierce feminine form with a malformed face. She was cruel, harsh
and angry, possessing many arms. As soon as she emerged, she stood in
front of Bhagavan Shambhu’s ganas. This Devi stood in the field of battle
and her two feet straddled the entire earth. She was praised by all the devas.
Bhagavan made up his mind to urge her and she was afflicted by hunger.
Therefore, she devoured the soldiers and drank the warm blood that flowed
out from the daityas. As she stood in the field of battle, it became full of
mire. Only that single daitya was left. Though his blood was now dry, he
remembered the eternal kshatriya dharma followed by those born in his
lineage. Therefore, he used blows from his palms, which were as terrible as
the vajra, and his knees, legs, nails, as firm as the vajra, and his mouth,
arms and head to fight against Girisha. However, the lord of pramathas
pacified him in the battle and pierced his heart with his trident. Like a pillar,
he was extended up into the sky. The lower half of the body was dried up by
the rays of the sun. The upper half of the body decayed because of rain
from the clouds, accompanied by the wind. Every part of his body was
devastated, like flakes of snow by the fierce rays of the sun. However,
despite this, the bull among daityas did not give up his life. Shambhu was
pleased at this. Happily, the ocean of supreme compassion bestowed on him
the position of ganapati. Now that the battle was over, the lords of the
worlds rejoiced and worshipped the lord of pramathas in many kinds of
appropriate ways. Hari, Brahma and the others lowered down their
shoulders and greatly praised him. Delighted and happy, they uttered words
of “Victory”. Rejoicing, Hara spent some time with them inside the cave in
the mountain. Following the proper way, he honoured his many powerful
portions and their followers and released them. Having got the supreme
daughter of the mountain back and also got back an unblemished son who
had been released from the mouth of a terrible death, he instructed that
there should be festivities.’”’
Chapter 217-3.5(47) (Swallowing of Shukra)
‘“Vyasa said, ‘That great battle was terrible and made the body hair
stand up. Shukra, the learned lord of the daityas, was swallowed by
Tripura’s enemy. I have heard about this briefly. Please tell me about it
again, in detail. Inside the stomach of the wielder of Pinaka, what did the
great yogi do? How was Bhargava Shukra not burnt down by Shambhu’s
digestive fire, which blazes in energy like the fire at the end of a kalpa?
How did the intelligent one emerge from the cage inside Shambhu’s
stomach? How did Bhargava worship him and for what period of time?
How did he obtain the supreme knowledge that pacifies death? O father!
What is the knowledge that can counter death? After being released from
the trident, how did Andhaka become a ganapati? O sage! Shambhu, lord
of devas, sports in his pastimes. O greatly intelligent one! Please show me
your compassion and tell me everything about this. O father! When I listen
to Shiva’s pastimes, they are like amrita. Please describe them to me.’”’
‘Brahma said, “Hearing the words of the infinitely energetic Vyasa,
Sanatkumara remembered Shiva’s lotus feet and replied.”’
‘“Sanatkumara replied, ‘O Vyasa! O immensely intelligent one! Hear
about Shiva’s supreme pastimes, which are like amrita. You are foremost
among Shiva’s devotees and are blessed. You bring me pleasure. The battle
was going on between Shiva and Andhaka. The respective commanders
fashioned an impenetrable vyuha and a vyuha that was a mountain.532 O
sage! Initially, the powerful daityas were victorious. Thereafter, because of
Shiva’s powers, the pramathas triumphed. On hearing this, the great daitya,
the asura Andhaka, was dejected. “How can I obtain victory?” He was
supremely immersed in these thoughts. Extremely intelligent, Andhaka
withdrew from the field of battle. Alone, the valiant one quickly went to
Shukra’s presence. Descending from his chariot, he prostrated himself
before his own guru, Kavya.533 Accomplished in good policy, he joined his
hands in salutation and submitted his reflections. Andhaka said, “O
illustrious one! As a guru, we seek refuge with you and are never defeated.
We are always victorious. Because of your powers, we show scant regard to
all devas and their followers, thinking that even lords like Hara and
Upendra are insignificant. Because of your powers, the gods have always
been scared of us, like elephants before a lion, or serpents before Tarkshya.
Daityas and danavas devised an impenetrable vyuha and through your
favours, drove away all the pramathas. O Bhargava! Having sought refuge
with you, we have never been dislodged and always roam around without
fear, like goats on earth. O brahmana! Please save us. Please protect us. We
have come and sought refuge with you. The asuras are suffering on account
of a brave enemy and are also being killed. We have been attacked by brave
and terrible pramathas. These pramathas can also attack death. Behold.
Hunda and other supreme leaders have been brought down or have been
killed. Earlier, you drank kanadhuma534 for one thousand autumns.
Consequently, you obtained excellent learning, and the time has arrived to
apply it. O Bhargava! Let all the pramathas witness the fruits of your
knowledge. Please show your compassion and revive all the asuras.”
Hearing Andhaka’s words, the patient Bhargava reflected. His mind
suffered. “What will I do now? What will be beneficial for me? The
downfall of a being is decided by destiny, and it is not proper for me to
interfere in this. The knowledge has been obtained from Shankara and I am
going to apply it to leaders who have been crushed in the battle by brave
pramathas, who are Shankara’s followers. But it is always supreme dharma
to protect those who seek refuge.” Thinking about this in his mind, Shukra
agreed to his words. Smiling a little, Bhargava thought of Shiva’s lotus feet
and steadied himself. He spoke to the lord of danavas. Shukra said, “O son!
What you have told me is completely true. I have obtained this knowledge
for the sake of danavas. It is extremely difficult to drink kanadhuma for one
thousand years. I obtained this learning from Ishvara, and it must always
bring happiness to my relatives. In the battle, daityas have been crushed by
pramathas. I must use this knowledge to make them rise up again, like
water reviving faded crops. They will lose their wounds and their pain and
will rise up healthy, as if after sleeping. Within a muhurta, you will see that
your own daityas have got up.” Telling Andhaka this, Shukra lovingly
thought of the lord of learning and applied the knowledge. As soon as he
used the knowledge, all the daityas and danavas woke up simultaneously,
as if they had gone to sleep with weapons in their hands. There are those
who offer water to the thirsty during a battle and those who donate
faithfully to brahmanas at the time of a calamity. They were revived, like
the good merits of such people.’”’
‘“‘Seeing that Hunda and the other great asuras had been revived, all the
asuras roared, like clouds filled with rain. Emitting terrible roars, they were
again ready to fight against the pramathas in the battle, fearless and
immensely brave and strong. Nandi and the others were indomitable in the
battle. However, on seeing that Shukra had revived the daityas and
danavas, the pramathas were amazed. Those intelligent ones thought about
this and told each other, “We must inform Shankara, lord of devas,
everything about this deed.” While the sacrifice of the battle was going on,
the leader of pramathas, Shilada’s son,535 was amazed at witnessing
Bhargava’s deed. Intolerant, he approached Mahesha. Uttering “Victory”,
the golden-complexioned Nandi spoke to the fierce one who was the source
of victory. “O divinity! What the leaders of ganas have achieved in the
battle is impossible for even devas like Indra to accomplish. But that has
been rendered futile by Bhargava. O lord! He has used the learning of
bringing the dead back to life to easily revive everyone who has died on the
side of the enemy. Tuhunda, Hunda, Kumbha, Jambha, Vipaka and other
Indras among the great asuras have returned from Yama’s abode and are
roaming around, driving the pramathas away. O Mahesha! If the supreme
daityas are revived as soon as they have been killed, how can we possibly
be victorious? How can the leaders of ganas find peace?” Thus addressed
by Nandi, the leader of pramathas, the divinity, the lord of pramathas,
laughed and spoke to the foremost leader of all the ganas. Shiva said, “O
Nandi! Leave quickly. Go amidst the sons of Diti and seize that noble Indra
among brahmanas, like a hawk grasping a quail born in the water. Swiftly
bring him here.” Thus addressed by Vrishadhvaja, Nandi bellowed like a
bull and roared like a lion. He quickly smote through the soldiers and
reached the spot where the lamp of the Bhargava lineage was. With nooses,
swords, trees, boulders and mountains in their hands, all the daityas were
engaged in protecting him. But like a sharabha seizing an elephant, Nandi
agitated the powerful daityas and seized Kavya. As he was seized by that
powerful one, his garments were loosened, his ornaments fell off and his
hair was dishevelled. Like lions, the enemies of the gods followed him and
released weapons at him—deceit, thunder, spears, battle axes, staffs and
chakras. The Indras among danavas showered these fierce weapons down
on Nandishvara, like rain from clouds, and they made the flesh tremble.
However, using fire that issued out of his mouth, the foremost leader of the
ganas burnt down these hundreds of weapons. Though the battle between
asuras and devas was heightened, distressing the enemy, he seized
Bhargava and returned to Bhava’s side. “O Bhagavan! Here is Shukra.”
Saying this, he quickly presented him to Bhava. The lord of devas grasped
Shukra, as if he was an offering rendered by someone pure. Without saying
anything, the protector of bhutas flung Kavya into his mouth, like a fruit.
All the asuras repeatedly uttered sounds of, “Alas! Alas! We are
doomed.”’”’
OceanofPDF.com
Chapter 218-3.5(48) (Swallowing of Shukra
Continued)
‘“Vyasa asked, ‘When Rudra swallowed Shukra, what did the
exceedingly brave danavas, with Andhaka as their leader, do? O great sage!
Please tell me.’”’
‘“Sanatkumara said, ‘When Girija’s lord swallowed Kavya, the daityas
gave up all hopes of victory. They were like Indras among elephants devoid
of trunks, or bulls devoid of horns. There were like a group of devas
without a head, or brahmanas devoid of studying. There were like living
beings devoid of enterprise, or an enterprise that is not favoured by fortune.
There were like women without husbands, or floods of arrows that did not
possess feathered tufts. They were like life spans devoid of good deeds or
learning devoid of vows. They were like many rites not supported by the
capacity of wealth, rendering their fruits futile. They were like kshatriyas
without bravery, or a large number of those who follow dharma, but do not
possess truth. When Shukra was seized by Nandi and swallowed by the one
who devoured poison,536 the daityas were filled with depression and all their
festivities connected with the battle stopped. On seeing that the daityas,
Tuhunda, Hunda and the others, had lost their enthusiasm, the immensely
persevering and brave Andhaka spoke to them. Andhaka said, “By using his
force to take Kavya away, Nandi has deceived us. All of us are like bodies
without life. With Bhargava taken away, all of us have simultaneously lost
our perseverance, valour, direction, deeds, sprit, energy and bravery. Shame
on us. He was worshipped by the lineage. He was the best of the lineage.
He was the guru for all of us. He was capable and our saviour. But at a time
of calamity, we could not save him. Therefore, without any delay,
remembering our guru’s lotus feet, we must fight with the brave enemies
and the brave pramathas. I will remember the two lotus feet of our guru
Kavya, which brought us happiness. Along with Nandi, I will destroy all the
pramathas. Today, I will render devas, along with Vasava, incapable and
kill them. Like a yogi releasing the jivatman from karma, I will free
Bhargava. He is himself a yogi. If the lord uses yoga to free himself and
emerge from the body, he will protect those of us who are left.” Hearing
Andhaka’s words, which rumbled like clouds, they made up their minds to
fight against the pramathas and said, “If we are truly meant to live, the
strength of the pramathas is incapable of harming us. If we are truly not
meant to live, after abandoning our master in this battle, where will we go?
If people abandon their master and leave, even if they acquire respect and
riches, they go to the abode known as andha-tamisra.537 All their extensive
fame is sullied by the ill fame of darkness. Those who run away do not
obtain happiness, in this world or in the next one. If one submerges and
bathes in the field of battle, which takes away the impurity of rebirth, what
is the need for donations, austerities, tirthas and cleansing oneself in the
water of tirthas?” After saying this, the daityas and sons of Danu acted in
accordance with these words. They sounded war drums and crushed the
pramathas.’”’
‘“‘The used arrows, swords, vajras, hard boulders, bhushundis, catapults,
spears, javelins, battle axes, khatvangas, spikes, tridents, sticks and
bludgeons to kill each other and created great carnage. Arrows were shot
from bows and descended like birds. Catapults and bhushundis caused
agitation. There was a great roar. War drums and trumpets were sounded.
Elephants trumpeted a lot. The horses neighed and there was a great and
tumultuous sound. That sound rose up and filled the space between heaven
and earth. Irrespective of whether one was brave or a coward, the body hair
stood up. A great sound created by horses and elephants erupted. Flags and
standards were brought down, and weapons were exhausted. There were
many who vomited blood and horses, elephants and chariots were scattered
around. On both sides, thirsty soldiers lost consciousness. O sage! The
brave pramathas, Nandi and the others, used their strength to defeat all the
asuras and claim victory. On seeing that his soldiers were routed by the
pramathas, astride his chariot, Andhaka himself rushed forward against the
ganas. Like mountains brought down by the vajra, the pramathas were
destroyed by his weapons and floods of arrows. They were like clouds
without rain in them. Andhaka glanced at those who were far and those who
were near, those who were arriving and those who were leaving. He pierced
them with as many arrows as there were pores on their bodies. On seeing
that the soldiers were routed by the powerful Andhaka, Skanda, Vinayaka,
Nandi, Somanandi, other strong pramathas, Viraka, Shankara’s own ganas
and other immensely strong ones fought a wonderful battle. Vinayaka,
Skanda, Nandi, Somanandi, Viraka, Naigama, the powerful Vishakha and
other fierce ganas countered Andhaka. They brought down torrents of
tridents, spears and arrows in a continuous flow. There was a great tumult
amidst the pramatha and asura soldiers.’”’
‘“‘Inside Shambhu’s stomach, Shukra heard that great sound. He roamed
around, searching for an opening to exit, like the wind that has no fixed
abode. Inside his body, he saw the seven superior worlds and the seven
nether regions, Patala and the others. He witnessed the worlds of Brahma,
Narayana, Indra, Adityas and apsaras and also saw the wonderful battle
between pramathas and asuras going on. He roamed around inside Bhava’s
body for one hundred years. But he could not see any opening, just as a
crooked person does not find a weakness in a pure person. Bhargava then
used Shambhu’s yoga to assume the form of semen.538 Inside the cage that
was Shambhu’s stomach, he managed to do this by performing japa with
that supreme mantra. Prostrating himself before Shiva, he then emerged,
using the penis as a path. Gouri, the one who removes obstacles, accepted
him as a son. Bhargava Kavya thus emerged, using the path followed by
semen. On seeing this, Mahesha, the ocean of compassion, laughed and
spoke. Maheshvara said, “O descendant of the Bhrigu lineage! In the form
of semen, you have emerged through my penis. Because of this deed, you
will be known as Shukra, and you will be accepted as my son.” Thus
addressed by the divinity, Shukra, whose radiance resembled that of the
sun’s, prostrated himself before Shiva once again. In the proper way, he
joined his hands in salutation and praised him. Shukra said, “O one with an
infinite number of feet! O one with an infinite number of forms! O one with
an infinite number of heads! You are auspicious and you are the destroyer.
O one with an infinite number of arms! How can someone like me praise
you? With head lowered, one should prostrate oneself before you. You are
the one with eight forms. You are the one with an infinite number of forms.
You are the one who bestows everything desired on gods and asuras. You
can cause harm and you are the one who cannot be seen. You are the one
who crushes. How can someone like me praise you?” After praising Shiva
again, Shukra bowed down again and took Shiva’s permission. Like the
moon entering a garland of clouds, he entered the danava army. I have told
you how, in the course of the battle, Shankara swallowed Kavya. Now listen
to the mantra Kavya used to perform japa inside Shambhu’s stomach.’”’
OceanofPDF.com
Chapter 219-3.5(49) (Andhaka Becomes a Gana)
‘“Sanatkumara said,539 ‘OUM! I prostrate myself before the lord of
devas. Gods and asuras prostrate themselves before you. You are the great
lord of the past and the future. Your eyes are green and tawny. You are
strength. Intelligence is your form. You cover yourself with a garment made
of tiger hide. You are the one who is generated through arani.540 Your
potency exists in the three worlds. O Ishvara! O Hara! O one with the tawny
eyes! You bring about the end of a yuga. You are the fire. You are the lord
of ganas! O protector of the worlds! O mighty-armed one! O one with the
large hands! O wielder of a trident! O one with large fangs! O Kala! O
Maheshvara! O one without decay! O one whose form is time! O one with
the blue throat! O one with the large stomach! O controller of ganas! O one
present in all atmans! You are the one who creates everything. O one who
goes everywhere! O destroyer of death! O one who observes vows on
Mount Pariyatra! O brahmachari! O one known through Vedanta! O one
who is the ultimate in austerities! O Pashupati! O one without a body! O
one with the Pinaka in your hand! O one with the bull on your banner! O
Hari! O one with the matted hair! O one with a tuft of hair! O one who
holds a staff! O one who is immense in fame! O lord of bhutas! O one who
dwells in a cave! O one who follows the tala of a veena and a panava!541 O
immortal one! O one who is worthy of being seen! O one with a
complexion like that of the rising sun! O one who resides in cremation
grounds! O Bhagavan! O Uma’s lord! O scorcher of enemies! O one who
brought down Bhaga’s eyes! O destroyer of Pushan’s teeth! You sever cruel
ones! You hold the noose in your hand. At the time of dissolution, you are
time. You are foremost among flames. You have Agni on your banner. You
are the sage. You are the blazing one. O lord of the universe! You are the
one who uplifts. You are the father. You are the fourth.542 In the worlds, you
are supreme. O Vamadeva! O one who is eloquent in speech! O mendicant
who follows the left path!543 O one who has the form of a mendicant! O one
with the matted hair! O one who is himself mysterious! O one who
countered and paralyzed Shakra’s hand! O one who stupefied the Vasus!
You are the sacrifice. You are the one who performs the sacrifice. You are
time. You are the intelligent one. You are the one who creates honey. You
are the one who moves. You are in the trees. All the ashramas worship you
as Vajasana.544 You are the creator of the universe. You are the preserver of
the universe. You are Purusha. You are eternal. You are fixed. You are the
one who controls dharma. O one with the three paths!545 O three-eyed one!
O one with many forms! O one with the resplendence of ten thousand suns!
O divinity! O one who sounds all the trumpets! O one who frees from every
kind of impediment! O one who binds! You are the one who upholds
everything. You are supreme dharma. You are Pushpadanta. You are the
share. You are the mouth. You are the one who destroys everything. O one
with the golden ears! You are the gatekeeper. You are the terrible one. O
one who is terrible in valour! OUM! I prostrate myself before you. I bow
down before you.’”’
‘“Sanatkumara continued, ‘Inside the cage that was the stomach, Shukra
performed japa with this excellent mantra. Like powerful semen, he
emerged through the path of Shambhu’s penis. Gouri accepted him as a son.
The lord of the universe, Shankara made him immortal and free from old
age, like his own prosperous second self. After three thousand years had
passed on earth, Shukra, the sage who was the store of the Vedas, was born
again through Maheshvara. He saw Andhaka, the lord of danavas, dried up
on the trident. He was performing austerities and meditating on
Parameshvara. He meditated on one hundred and eight forms of the
paramatman—(1) Mahadeva;546 (2) Virupaksha:547 (3) Chandrarddha-
kritashekhara;548 (4) Amrita;549 (5) Shashvata;550 (6) Sthanu;551 (7)
Nilakantha;552 (8) Pinaki;553 (9) Vrishabhaksha;554 (10) Mahajneya;555 (11)
Purusha; (12) Sarva-kamada;556 (13) Kamari;557 (14) Kamadahana;558 (15)
Kamarupa;559 (16) Kapardin;560 (17) Virupa;561 (18) Girisha;562 (19)
Bhima;563 (20) Sragvin;564 (21) Raktavasa;565 (22) Yogi; (23) Kaladahana;566
(24) Gudavrata;567 (25) Gudamantra;568 (26) Gambhira;569 (27)
Bhavagochara;570 (28) Animadi-gunadhara;571 (29) Trilokyaishvarya-
dayaka;572 (30) Vira;573 (31) Virahana;574 (32) Ghora;575 (33) Virupa;576 (34)
Mamsala;577 (35) Patu;578 (36) Mahamamsada;579 (37) Unmatta;580 (38)
Bhairava;581 (39) Maheshvara;582 (40) Trailokyadravana;583 (41) Lubdha;584
(42) Lubdhaka;585 (43) Yajnasudana;586 (44) Krittikanam-sutairyukta;587 (45)
Krittivasa;588 (46) Gajakritti-paridhana;589 (47) Kshubda;590 (48) Bhujaga-
bhushana;591 (49) Dadyalamba;592 (50) Vetala;593 (51) Ghora-shakini-
pujita;594 (52) Aghora;595 (53) Ghoradaityaghna;596 (54) Ghoraghosha;597 (55)
Vanaspati;598 (56) Bhasmanga;599 (57) Jatila;600 (58) Shuddha;601 (59)
Bherunda-shata-sevita;602 (60) Bhuteshvara;603 (61) Bhutanatha;604 (62)
Pancha-bhutashrita;605 (63) Khaga;606 (64) Krodhita;607 (65) Nishthura;608
(66) Chanda;609 (67) Chandisha;610 (68) Chandikapriya;611 (69) Tunga;612
(70) Garutman;613 (71) Nityamasava-bhojana;614 (72) Lelihana;615 (73)
Maharudra;616 (74) Mrityu;617 (75) Mrityoragochara;618 (76)
Mrityormrityu;619 (77) Mahasena;620 (78) Smashanaranya-vasi;621 (79)
Raga;622 (80) Viraga;623 (81) Ragandha;624 (82) Vitaraga-shatachita;625 (83)
Sattva-rajas-tamas; (84) Dharma; (85) Adharma; (86) Vasavanuja;626 (87)
Satya;627 (88) Asatya;628 (89) Sadrupa;629 (90) Asadrupa;630 (91) Ahetuka;631
(92) Arddhanarishvara;632 (93) Bhanu;633 (94) Bhanu-kotishata-prabha;634
(95) Yajna;635 (96) Yajnapati;636 (97) Rudra;637 (98) Ishana;638 (99) Varada639
and (100) Shiva.640 When the danava meditated on Shiva, he was freed from
the great fear. Kapardin sprinkled him with a shower of divine amrita. He
was satisfied and freed from the top of the trident, where he had been
impaled.’”’
‘“‘Mahesha spoke to the great daitya, Andhaka. The great-souled one
assured the asura about everything that he had done earlier. Ishvara said,
“O Indra among daityas! I am pleased with your self-control, niyama,
valour and perseverance. O one who is excellent in vows! Ask for a boon.
Since you have constantly worshipped me, all your sins have been cleansed.
O Indra among the daityas! O supremely great one! I am the one who
bestows boons, and you deserve to be given a boon. As a result of your
good deeds, you will remain alive for three thousand years. After that, you
will be emancipated.” Hearing this, Andhaka trembled. He joined his hands
in salutation and sank down on the ground on his two knees. He then spoke
to Bhagavan, Uma’s husband. Andhaka said, “O Bhagavan! You are greater
than the greatest. Though I am inferior, you have addressed me as one who
is not inferior. In the field of battle, I spoke to you earlier, in delighted and
faltering words. I foolishly committed a deed that is condemned in the
worlds. O lord! I did all that because I did not know about you. Please do
not bear that in mind. As a result of the taint of desire, I have committed a
wicked deed towards Parvati. O Mahadeva! Please pardon that. I am
miserable and am suffering greatly. One should show compassion towards
those who are unhappy, in particular, towards those who are miserable. I am
miserable but am always full of devotion towards you. I am miserable but
am full of devotion. I have also come and sought refuge with you. It is
ordained that you will save me. My hands are cupped in salutation. This
Devi is the mother of the universe. Let her be satisfied with me. Let her cast
aside all her rage and look at me with a pleasant glance. Who will she be
angry with? O Chandrashekhara! I am only a miserable daitya. O one with
the moon on your crest! O Shambhu! O Maheshvara! I won’t be able to
bear it. You are extensive in your generosity, and I am wretched,
overwhelmed by the taints of desire and anger and suffering from old age
and death. This son of yours, Viraka, is extremely strong and terrible in
battle. Let him see that I am miserable. Let him not be filled with rage
towards me. Let me always look at Parvati as a mother, treating her with the
honour due to a senior. You are as fair as a necklace of ice, or the cool
beams of the moon, with a complexion like that of a conch shell or the
kunda flower. Let me always be devoted towards the two of you. Let me not
have any enmity towards devas. Let me reside along with the ganas, with a
tranquil atman, thinking about yoga. When I am born again, let me not
remember the adverse sentiments, due to my having been born as a danava.
O Mahesha! Through your favours, please grant me this excellent boon.”
Having spoken these words, the Indra among daityas was silent. He
meditated on the three-eyed one and looked at Parvati as one does towards a
mother. Pleased, Rudra looked at him with a pleasant glance. It was
extraordinary. He immediately remembered the account of his former
birth.641 When he remembered that account, all his wishes were fulfilled.
Successful in his objective, he prostrated himself before his mother and his
father. Parvati and the intelligent Shankara inhaled the fragrance of his
head. The one with the crescent moon on the forehead was satisfied and he
obtained everything that he wished for. I have thus told you everything
about Andhaka’s former account and about he became a ganapati through
Mahadeva’s favours, thus obtaining supreme happiness. I have told you
about the mrityunjaya mantra, which destroys death. One should make
efforts to read this. As fruits, it bestows everything that is desired.’”’
OceanofPDF.com
Chapter 220-3.5(50) (Shukra Obtains Knowledge
about Mritasanjivani)
‘“Sanatkumara said, ‘O Vyasa! Hear about how the sage Kavya obtained
the supreme knowledge that pacifies death from Shiva, who is known as the
one who conquered death. In earlier times, Bhrigu’s descendant went to the
city of Varanasi. He spent a long time there, tormenting himself through
austerities and meditating on Lord Vishveshvara. He established a lingam of
Shambhu, the paramatman, there. O Vedavyasa! In front of this, he
constructed a beautiful well. He bathed the lord of devas one hundred
thousand times, using many fragrant unguents and one drona of
panchamrita on each occasion.642 He offered sandalwood paste and
yakshakardama643 to the lord of devas one thousand times. With a great deal
of love, he smeared the lingam with excellent fragrances. With a great deal
of love, he attentively worshipped Shankara with raja-champaka, dhattura,
karavira, kusheshaya, malati, karnikara, kadamba, bakula, utpala, mallika,
shatapatri, sindhuvara, kimshuka, bandhuka flowers, punnaga,
nagakeshara, keshara, navamalli, chibilika, kunda, muchukunda, mandara,
bilva leaves, drona, muruvaka, vrika, granthiparna, damanaka, beautiful
shoots of chuta, tulasi, devagandhari leaves, brihatpatri leaves, tender
kusha, nandyavarta, agastya, shala, devadaru, kanchanara, kurubaka,
durva grass and kuruntaka.644 He used flowers and shoots and many
beautiful and auspicious leaves and lotuses. With singing and dancing, he
presented offerings, praising him with many kinds of hymns. He praised
Shankara with hymns and chanted one thousand of his names. In this kind
of way, Shukra worshipped Mahesha Maheshvara for five thousand years.
However, he did not see the divinity, ready to bestow the boon that was in
his mind. Therefore, he started to follow even more terrible niyamas,
extremely difficult to undertake. He cleansed the great dirt, known as
fickleness, from his mind, using excellent sentiments and rites, doing that
for his senses too. When he had purified his mind, he offered that jewel to
the wielder of Pinaka. For one thousand autumns, Kavya observed the vow
of kanadhuma. In this way, firm in his mind, Kavya undertook these terrible
austerities. Beholding this, Maheshvara was pleased with Bhargava and
emerged from the lingam, with a radiance that was like that of one thousand
suns.’”’
‘“‘Virupaksha, Dakshayani’s husband, showed himself directly and
spoke. Maheshvara said, “O store of austerities! O immensely fortunate
one! O Bhrigu’s son! O great sage! I am pleased with your austerities,
especially because they have been continuous. O Bhargava! As a boon, ask
for everything that is in your mind. I am pleased with you and will give
with whatever you wish for. There is nothing that cannot be given to you.”
He heard Shambhu’s supreme words, and they brought him great joy.
Kavya was content and immersed in an ocean of happiness. As a result of
the rising tide of joy, the body hair in his body stood up. With eyes like
blossoming lotuses, the brahmana prostrated himself before Shambhu.
Uttering words of “Victory”, he raised his hands in salutation above his
head. Bhargava said, “O lord of the universe! I prostrate myself before you.
For the benefit of the worlds, you shine in the sky as the jewel that brings
day.645 Your radiance drives away all darkness. Like that, you ensure benefit
to all the roamers in the night. O eye of all the worlds! You shine in the sky
with your excessive radiance and drive away great delusion. You drive
away all the darkness. You are the one with the cool beams,646 filling
everything with nectar. I prostrate myself before you. You purify along the
path. Those with a virtuous destination worship you. Without you, there is
no living being in the world who can sustain life. You are the one who
paralyses storms. You ensure the nourishment of all beings. You satisfy the
lineage of serpents. You go everywhere. I prostrate myself before you. You
are the only one who purifies the universe. You purify all those who
worship you. You are divine in your deeds. Other than you, who is capable
of making the dead immortal? You consume beings and the universe. You
are inside the universe. You are the fire at every step. You are the one who
bestows peace. I prostrate myself before you. O Paramesha! You exist in the
form of water and purify the world. You are wonderful and extraordinary,
excellent in conduct. O lord of the universe! You purify the entire universe
by immersing in the water. Therefore, I bow down before you. O Ishvara!
In the form of space, you exist inside and outside. The universe expands
and contracts because of the space. It breathes naturally because you are
kind towards it, and it is into you that it retreats. Therefore, I bow down
before you. You are in the earth and your radiance supports the universe. O
lord of the universe! Other than you, darkness has no other enemy. Please
destroy the darkness. You wear ornaments of serpents. You are beyond
everyone who is worshipped. You are greater than the greatest. Therefore, I
prostrate myself before you. O Hara! All mobile and immobile entities are
your atman. They are progressively your forms. You have a residence inside
all atmans. O one with the eight forms! All forms are always your forms. O
one who is the paramatman! I bow down before you. In your eight forms,
you are a friend to those who do not possess friends. In your forms, you
create the universe and engage it. You enhance those who prostrate
themselves before you. For every objective, one should prostrate oneself
before you. You are the supreme objective. Therefore, I bow down before
you.” Bhargava lauded the one who has eight forms in eight verses.647
Bhargava repeatedly touched the ground with his head and prostrated
himself. In this way, Mahadeva was praised by the infinitely energetic
Bhargava. Full of love, he held the brahmana in his hands and raised him
up from the ground. Extremely pleased, he spoke in slow words that
rumbled like clouds, the moonlight from his teeth illuminating the
directions. Mahadeva said, “O noble brahmana! O Kavya! O son! You are
my pure devotee. Because of your fierce austerities, your good conduct,
your establishment of the lingam, your worship of the lingam, your
attentive rendering of offerings, your unwavering purity and your pure
deeds in this great kshetra of Avimukta,648 I look upon you as my two other
sons. There is nothing that cannot be given to you. As a result of my boon,
you will enter my stomach in this body and emerge through my sense
organ. Therefore, you will be born like my son. I will now bestow a boon
on you that is difficult for even my attendants to obtain. In general, it has
been kept a secret from Hari and Hiranyagarbha. This sparkling knowledge
of mine is known as mritasanjivani. I have devised it, using my great
strength of austerities. O extremely pure one! I will now give it to you in
the form of a mantra. You are pure and a store of austerities. Therefore, you
are worthy of receiving this learning. This knowledge is supreme and is
greater than all other kinds of learning. If you follow the niyamas and utter
it in anyone’s direction, he will certainly get back his life. That is the truth.
As a stellar body in the sky, your radiance will surpass that of the sun and
the fire. In your radiance, you will become supreme among the planets.649 If
a man or a woman begins a journey after looking at you, because of your
glance, all their efforts will amount to nothing. O one excellent in vows!
When you rise, marriages and all the rites of dharma that men undertake in
this world, will yield fruit. Among all tithis that bring delight, your
conjunctions will be the most auspicious. Those who are your devotees will
have a lot of semen and many offspring. The lingam established by you will
be known as Shukresha.650 Men who worship it will obtain success. If the
vrata is worshipped every night for one year, if all the water rites are
performed in Shukra’s well on your day651 and if Shukresha is worshipped,
listen to the fruits obtained. Mortals who are impotent because of lack of
semen will have a lot of semen and obtain sons. There is no doubt that they
will possess the good fortune of virility. All such people will have learning
and enjoy happiness.” Having granted him such boons, the divinity merged
into the lingam again. Satisfied in his mind, Bhargava returned to his own
abode. O Vyasa! I have thus told you how he used the strength of his
austerities to obtain the learning known as mrtitasanjivani. What else do
you wish to hear?’”’
OceanofPDF.com
Chapter 221-3.5(51) (Usha’s Story)
‘“Vyasa said, ‘O Sanatkumara! O omniscient one! You have made me
hear a wonderful and excellent account about the favours shown by
Shambhu. As a result of your favours, I am pleased to have heard it. I now
wish to hear about the conduct of the one who wears the moon on his crest
and about how he was pleased and bestowed the status of ganapati on
Banasura.’”’
‘“Sanatkumara replied, ‘O Vyasa! Listen lovingly to the conduct of
Shambhu, the paramatman, and about how he was pleased and bestowed
the status of ganapati on Banasura. This is an excellent account about the
great lord, Shankara. To show a favour to Bana, Shambhu fought against
Krishna. Hear from me about Shiva’s supreme pastimes. This is extremely
sacred Itihasa and brings happiness to the mind and to the ears. Brahma’s
son was the immensely intelligent sage, Marichi. He was eldest among all
the sons born through mental powers. He was also an excellent Prajapati.
His son was the great-souled Kashyapa, the excellent sage. He extended
creation and was devoted to his father and to Vidhatri. Daksha had thirteen
daughters who were excellent in conduct. O Vyasa! They were the sage
Kashyapa’s wives and were devoted to their husband. The eldest among
then was Diti and her sons were known as daityas. The sons of the others
were devas and other mobile and immobile entities. The first two sons of
Diti, the eldest, were immensely strong. Hiranyakashipu was older and
Hiranyaksha was younger. Hiranyakashipu had four sons and they were
supreme among daityas. In due order, they were Hrada, Anuhrada,
Samhrada and Prahrada.652 Prahrada conquered his senses and was one of
Vishnu’s great devotees. None of the daityas were capable of destroying
him.653 His son was Virochana, who was great and supreme, as one who
gave donations. In the form of a brahmana, when Shakra asked him for his
own head, he immediately gave it to him.654 His son was the extremely
generous Bali, loved by Shiva. He gave the earth to Hari when he assumed
the form of a vamana. His son was Bana, who was devoted to Shiva. He
was intelligent, revered and generous. He donated thousands and was
devoted to the truth. In ancient times, he ruled over his kingdom from the
city known as Shonitapura. He used his strength to conquer the three worlds
and the lord of the gods no longer had a protector. As a result of Shankara’s
favours, the immortals became like servants of Banasura, Shiva’s devotee.
The immortals and their wives were miserable and abandoned his kingdom.
However, since he practiced supreme dharma, the subjects weren’t
unhappy. On one occasion, the great asura played on musical instruments
with his one thousand arms and performed the tandava dance,655 thus
satisfying Maheshvara. Shankara was extremely happy and pleased with
this dance. Affectionate towards his devotees, he cast a favourable glance of
compassion towards him. Bhagavan is the lord of all the worlds. He is the
refuge and grants what devotees desire. He requested the great asura, Bali’s
son, to ask for a boon. Shankara said, “O son of Bali! O intelligent and
great daitya! O Bana! O supreme among devotees! Ask for a boon.”
Banasura replied, “O lord of devas! O Mahadeva! O one who is affectionate
towards those who seek refuge! O Mahesha! O lord! If you are pleased with
me, be my protector always. O lord! With your sons and ganas, grant me
this pleasure and always remain as the lord of my city.” Bana, Bali’s son,
was deluded by Shiva’s maya. Mahesha is difficult to worship, but he
certainly bestows emancipation.656 Shambhu is affectionate towards his
devotees and granted him those boons. Along with his sons and ganas, the
lord cheerfully resided there.’”’
‘“‘On one occasion, in Bana’s beautiful city, known as Shonitapura, Hara
sported with devas and asuras along the banks of a river. Gandharvas and
apsaras sang and danced there. The sages prostrated themselves before him
and worshipped and praised him. The rishis spoke first and offered
oblations. To witness Shankara’s amusements, large numbers of siddhas
arrived. Mlecchas, those who followed perverse paths and those who
indulged in false debates were destroyed. The Matrikas sat facing him.657
The terrifying ones were destroyed. Those who were full of sentiments of
devotion towards Rudra prospered, their worldly taints removed. On seeing
him, all the subjects were filled with great joy. The sages and siddhas saw
the beautiful movements made by the women. The seasons exhibited their
powers and nourished the place. A gentle breeze blew, carrying grey pollen
grain. Eager for the honey, large numbers of birds chirped on the branches.
The branches were heavy with the burden of flowers. Cuckoos called
sweetly in forests and groves, igniting desire.’”’
‘“‘The one who wears the crescent moon on his crest was intoxicated
with the sporting and amusements, since Kama had not been defeated. He
spoke to Nandi. Chandrashekhara said, “After she has ornamented herself,
fetch the beautiful Gouri from Kailasa. Leave this forest quickly. Go and
tell the dark-complexioned one that I have asked you to bring her here.”
Shankara’s private messenger agreed to this. He pledged to go there and
bring Parvati. He went there, joined his hands in salutation and prostrated
himself. Nandishvara said, “O Devi! Maheshvara, lord of devas, wishes to
see you. He wishes to see his beloved in a beautiful form. I have been asked
to tell you this.” O best among sages! Gouri was devoted to her husband.
Having been addressed in this way, she got ready to lovingly adorn herself.
“Go and tell the lord that I am coming. Follow my instructions and tell him
this.” With the speed of thought, Nandi reached Rudra. Rudra was greatly
agitated and spoke to Nandi again. “O son! Go again and quickly bring
Parvati.” He agreed and went again to Gouri, with the beautiful eyes, and
spoke to her. “Your husband wishes to see you, dressed in beautiful
garments. O Devi! Shankara is waiting, eager to engage in many pleasures
with you. O daughter of the mountain! Your husband is afflicted by desire,
and you should go.” All the apsaras consulted each other. “His sentiments
are such that he wishes to see Parvati right now. The wielder of Pinaka is
Kama’s enemy. However, from among all the divine women, whichever
heavy-hipped one he chooses, will certainly be a queen. Aided by
Manmatha’s companions, he will sport with anyone whom he sees in
Gouri’s form. Kama has defeated Kama’s enemy.” Full of love, they spoke
to each other in this way. “Other than Dakshayani, if any other woman is
capable of deluding Parvati’s husband, let her speak and go there
fearlessly.” Kumbhanda’s daughter, Chitralekha,658 was interested in
approaching Shankara. Chitralekha said, “In Gouri’s form, I will go. To
accomplish a supreme objective, earlier, Vishnu used his yoga. With a
desire to delude, Keshava assumed the form of Mohini. I will act like that.”
Seeing her, Urvashi also changed her form. Ghritachi assumed the form of
Kali and Vishvachi assumed Chandika’s form. Rambha assumed Savitri’s
form and Menaka that of Gayatri. Sahajanya assumed Jaya’s form and
Punjikasthali that of Vijaya. Other excellent apsaras assumed the forms of
Matrikas. Those are not being mentioned. But they used their own
respective learnings, to assume their jewels and forms. On seeing their
forms, Kumbhanda’s daughter also displayed her own disguise, using
Vishnu’s yoga and her own. Usha, Banasura’s daughter, was accomplished
in divine yoga. She assumed the divine, wonderful and auspicious form of
Parvati. Her excellent and radiant feet resembled large and red lotuses. She
possessed all the divine signs, capable of granting everything the mind
wished for.’”’
‘“‘Girija got to know what they had resolved about intercourse. Shivaa
possesses every kind of vijnana and is inside everyone. Girija said, “O
Usha! O friend! O beautiful one! Out of desire, you have assumed my form.
Therefore, when the time arrives, in the months of Kartika and Madhava,
you will follow the dharma of having your monthly period.659 On
dvadashi660 in shukla paksha, when the terrible night arrives and you have
fasted, while you are asleep, a man will enjoy you in the inner quarters.
Destiny has made him your husband and you will pleasure yourself with
him. Since your childhood, you have been attentively devoted to Vishnu.
That is why this will occur.” With shame in her mind and written on her
face, she agreed to this. After this, Devi Parvati eagerly adorned herself.
She went to Rudra and sported with Shambhu. O sage! When the period of
pleasure was over, along with his wife, his ganas and devas, Bhagavan
vanished from the spot.’”’
OceanofPDF.com
Chapter 222-3.5(52) (Usha’s Story Continued)
‘“Sanatkumara said, ‘Hear another account about the conduct of Shiva,
the paramatman. It yields supreme pleasure and concerns the affection he
shows towards his devotees. In earlier times, the asura known as Bana
performed the tandava dance and satisfied Shankara. However, as a result
of the taint of destiny, he became proud. He got to know that Shiva,
Parvati’s beloved, was pleased in his mind. Therefore, Banasura joined his
hands in salutation, lowered his shoulders, and spoke. Bana said, “O lord of
devas! O Mahadeva! O crest jewel of all devas! I am strong as a result of
your favours. Please listen to my supreme words. You have bestowed me
with one thousand hands. But they are a great burden. With the exception of
you, I have not been able to find anyone in the three worlds who is an equal
for me to fight with. O Vrishadhvaja! My arms are like mountains. O
divinity! However, without someone to fight against, what will I do with
these one thousand hands? When my hands itch, I wish to fight against the
diggajas.661 I crushed cities and mountains. But they were scared and have
fled. I have fought against Yama and against the great Vahni. I have reduced
Varuna to the status of a cowherd, and he looks after my cows. Kubera is
the superintendent of elephants and Nirriti looks after the women. I have
conquered Akhandala’s world, and he always pays me tribute. Please tell
me about a battle where my arms will be mangled with shastras and astras
released from the hands of the enemy. Let me fall down at the hands of an
enemy or let me bring down the enemy into a thousand fragments. O
Maheshvara! Please satisfy this wish of mine.” Hearing this, Rudra became
angry. He laughed out aloud. It was extremely wonderful. The one who
removes the impediments of his devotees became extremely angry and
spoke. Rudra said, “Shame on you in every possible way. O worst among
those of the daitya lineage! You are proud in every possible way. Such
words are not worthy of a devotee who is Bali’s son. Your insolence will
soon be pacified in a terrible fight. You will find a great battle against a
powerful person who is my equal. Your hands, which are like mountains,
will be severed by shastras and astras and will fall down on the ground,
like plantain trees, or wood consumed by the fire. Your standard has the
mark of a peacock with a human head and right now, it is kept in your
storehouse of weapons. When it falls down, without that being caused by
the wind, this will be a reason for fear and will signify the downfall of an
evil-souled person like you. You will then know that a great and terrible
battle is imminent. With all your soldiers, you will advance towards that
terrible fight. Now return to your house, where Shiva is present. O evil-
minded one! You will see great and evil portents there.” Having said this,
the one who is affectionate, but is also the one who takes away pride,
stopped. Hearing Rudra’s words, Bana cupped his hands in the form of
divine flower buds and worshipped Mahadeva. He prostrated himself and
returned to his own house. When Kumbhanda662 asked, he cheerfully told
him what had happened. Banasura eagerly waited for that conjunction of
circumstances to take place.’”’
‘“‘On one occasion, by chance, he himself saw that the standard had
broken. On seeing this, Banasura was delighted and emerged, to fight. He
summoned his soldiers and divided them into eight divisions. He performed
a sacrifice for the battle. He checked to see that liquor was ready for the
battle. When he saw that all the directions were auspicious, he departed.
Bali’s maharatha son was extremely valiant and was filled with great
enthusiasm. He thought in his heart, “Who will come and from where? Will
that warrior love to fight and be accomplished in the use of many kinds of
shastras and astras? Will he sever my hands, like fire consuming wood? Or
will I use great and sharp weapons to sever him into one hundred
fragments?”’”’
‘“‘Meanwhile, the auspicious time arrived. Bana’s excellent daughter
performed all the auspicious acts. During that great night, in the month of
Madhava or Magha, she worshipped. After her monthly course was over,
she slept in the protected inner quarters. As a result of Gouri’s divine maya,
Krishna’s grandson was conveyed there.663 She wept like one without a
protector. However, he used force to enjoy her. Using divine yoga, Parvati’s
friends again conveyed him back to Dvaraka in an instant. Having been
bruised in this way, she woke up and lamented in many voices. She told her
friends about this and decided it was time to give up her body. O Vyasa! But
a friend664 reminded her about the sin she had committed earlier. She then
realized that everything had occurred according to the former account. O
sage! In a sweet voice, Usha, Bana’s daughter, spoke to Chitralekha,
Kumbhanda’s daughter. Usha said, “O friend! If he is my husband, as
Parvati ordained earlier, through what legitimate, but secret, means can I get
him now? He has stolen my mind. But in what lineage has he been born?”
Hearing Usha’s words, her friend replied to her. Chitralekha said, “O queen!
You saw the man in your dream. How can I bring him before you? I do not
know.” Hearing these words, the daitya’s daughter, blind with love, was
eager to die. But on that first day, her friend saved her. O supreme among
sages! The immensely intelligent Chitralekha, Kumbhanda’s daughter,
spoke again to Usha, Bana’s daughter. Chitralekha said, “I will remove your
hardship. The man has stolen your mind. If such a man exists in the three
worlds, I will bring him before you. Tell me about him.” When he was
described, on a piece of cloth, she etched pictures of devas, daityas,
danavas, gandharvas, siddhas, nagas, yakshas and others. She etched
pictures of men—Vrishnis, the brave Anankadundubhi,665 Rama, Krishna
and Pradyumna, supreme among men. When she saw the picture of
Aniruddha, Pradyumna’s son, she was ashamed. Usha’s heart was filled
with joy, and she cast her face downwards. Usha said, “O friend! This is the
thief who came to me in the night. This is the man who quickly stole my
jewel. As soon as he touched me, it was as if I was deluded. I wish to know
about him. O beautiful one! Please tell me everything. In what family has
he been born? What is his name?” Thus addressed, the yogini told her his
name and his family. O supreme among sages! Hearing everything about
his lineage, Bana’s beautiful daughter was eager and spoke again. Usha
said, “O friend! Out of love for me, devise a means whereby I am able to
instantly obtain my beloved, the one whom I love more than my own life. O
friend! Without him, I am not interested in remaining alive even for an
instant. O friend! Bring him her immediately and make me happy.” O best
among sages! Hearing the words of Bana’s daughter, the minister’s
daughter was amazed and thought a lot about it.’”’
‘“‘Chitralekha, who could travel as fast as thought, spoke to her friend.
She knew that this was Krishna’s grandson and got ready to go to Dvaraka.
On the tritiya that followed chaturdashi in krishna paksha in the month of
Jyeshtha, a muhurta before day would dawn, she reached the city of
Dvaraka.666 Since she possessed knowledge of divine yoga, she travelled
through the sky in an instant. She saw Pradyumna’s son in a grove in the
inner quarters. He was sporting with women and drinking madhvi liquor. He
was dark and pleasant in all his limbs. He had a smiling face and had just
attained youth. Under the cover of darkness, she made him climb onto a cot.
Using her tamas yoga, she enveloped Madhava.667 She then placed that cot
on her head and vanished instantly. She reached Shonitapura, where Bana’s
daughter was. She was afflicted by desire and sought to deceive her
intoxicated mind in diverse ways. As soon as she saw that he had been
brought, she was scared. She hid him well in the inner quarters and their
intercourse started afresh. However, as soon as they started their pleasures,
within a short while, it became known. The doorkeepers for the inner
quarters were aged, with canes in their hands. Through signs and
inferences, they got to know about the maiden’s wicked conduct. They saw
the man there, with a divine body. He was young, handsome and brave and
loved to fight. On seeing him, the immensely brave men who guarded the
daughter’s inner quarters went and told Bana, Bali’s son, everything. The
doorkeepers said, “O lord! Someone has forcibly entered the inner quarters,
in secret and unknown to anyone. He has himself seized your daughter and
outraged her. O Indra among danavas! O immensely strong one! Go and
look. Go and see and decide on an appropriate course of action. We are not
to be blamed.” O best among sages! Hearing their words, the immensely
strong Indra among danavas was amazed to hear about his daughter being
defiled.’”’
OceanofPDF.com
Chapter 223-3.5(53) (Aniruddha and Usha Amuse
Themselves)
‘“Sanatkumara said, ‘Banasura was enraged and went and saw him. He
was in the first bloom of youth and his form seemed to be made for divine
pastimes. On seeing him, Bana was amazed and wondered, “What is the
reason for this?” He was overwhelmed by anger and wished to show his
valour in battle. He seemed to laugh as he said, “He has a man’s form. No
doubt he is brave and persevering. Who is this unfortunate person who has
arrived at this time? He is deluded in his intelligence. He has sullied the
character of my lineage and has defiled my daughter. He must be killed. O
angry ones! Quickly seize extremely terrible weapons. Bind the one who is
evil in conduct and fling him into a terrible prison. O brave ones! In
particular, guard him in that horrible place for a long period of time.” After
this, the immensely intelligent asura thought about it and was circumspect.
“No one knows who this fearless person is. Nor does one know about his
fierce valour.” Therefore, the evil-minded daitya instructed ten thousand
brave soldiers to kill him. Thus instructed, those brave ones swiftly
surrounded the inner quarters from all sides. Those fierce asuras encircled
him and shouted, “Slice. Pierce.” Yadava668 saw the enemy soldiers and
roared. From the door to the inner quarters, he seized an unmatched club.
He emerged from the residence, resembling the Destroyer armed with a
vajra. He slew those servants and went inside the inner quarters again. O
supreme among sages! His eyes were red with rage and Shiva enhanced his
energy. He thus killed ten thousand soldiers and killed another one hundred
thousand warriors.’”’
‘“‘Banasura was filled with anger. Taking Kumbhanda with him, the
valiant one challenged the immensely intelligent Aniruddha to a great battle
in the form of a duel. Pradyumna’s son was protected by Shiva’s energy and
his body blazed. Ten thousand horses and excellent chariots belonging to
the Indra among daityas reached the field of battle. But he slew them with a
sword. Aniruddha next seized a spear that blazed like the fire of destruction
and flung it towards him, so as to kill him. Seated on the chariot, Bana was
firmly struck by the spear. Along with his horse, the brave one immediately
vanished from the spot. He disappeared and Pradyumna’s son remained
undefeated. Like an immobile mountain, he glanced around in all the
directions. Remaining invisible, the danava fought in mysterious ways. He
struck him repeatedly with thousands of different kinds of weapons. Using
deceit, the immensely strong one bound him up in coils of nagas. This is
what Bali’s immensely brave son, the asura who was devoted to Shiva, did.
Having bound him and imprisoned him in a cage, he stopped the battle.’”’
‘“‘The immensely strong Bana then spoke angrily to the son of his
charioteer. Banasura said, “O charioteer’s son! With a light hand, slice off
this man’s head. Using force, this wicked one has sullied my pure and
virtuous lineage. After slicing off all his limbs, offer them to the rakshasas.
Alternatively, let predatory creatures feed on his flesh and blood. Kill the
sinner. Or hurl him into a bottomless pit that is covered by grass. O
charioteer’s son! What is the need to speak a lot? In every possible way, he
must be killed.” Bana’s excellent minister, Kumbhanda, was a roamer of the
night who possessed the intelligence of dharma. Hearing his words, he
spoke. Kumbhanda said, “O lord! Please think about it. This is not the right
course of action. If we kill him, we will end up killing ourselves. That is my
view. O lord! He can be seen to be as valiant as Vishnu. His excellent
energy can be seen to have been enhanced by the one who wears the moon
on his crest. He is an equal of the one who wears the moon on his crest in
bravery. Despite having been reduced to this state, he has not lost his
manliness. It is through Shiva’s favours that Krishna’s immensely strong
grandson669 regards us as blades of grass. Even though he has been bitten by
serpents, he remains strong.” Accomplished in royal policy, the danava
spoke these words to Bana and then addressed Aniruddha. Kumbhanda
asked, “O brave one! Who are you and whose son are you? In front of me,
please speak the truth. O one evil in conduct! O worst among men! Who
has brought you here? Praise the brave Indra among daityas. Join your
hands in salutation and prostrate yourself before him. Repeatedly utter the
words, ‘I am miserable and have been vanquished.’ If you do this, you will
be freed. Otherwise, you will continue to be bound.” Hearing his words, he
answered back. Aniruddha replied, “O friend of the worst among daityas! O
one who lives on leftovers of tribute in your hands! O roamer in the night!
O one wicked in conduct! You do not know the dharma to be followed
against enemies. It is my view that for a brave person, being miserable and
running away are worse than death. These are contrary and are like stakes.
It is always best for a kshatriya to die in a face-to-face battle. A person who
is proud of being brave will not sink down miserably on the ground, hands
joined in salutation.” He spoke many such brave words. Hearing them,
Bana was both amazed and angry.’”’
‘“‘At that time, an invisible voice was heard from the sky, reassuring
Bana. All the brave ones, Aniruddha, and the ministers, heard this. The
voice from the sky said, “O Bana! O immensely brave one! You should not
be angry. O Bali’s son! O extremely intelligent one! O Shiva’s devotee!
Think about it. Shiva is the lord of everyone. Parameshvara is the witness to
all karma. Everything in the universe, all mobile and immobile entities, are
under his control. He is always the creator, preserver and destroyer of the
universe. In the form of Vidhatri, Vishnu and Hara, his atman supports
sattva, rajas and tamas. He is the lord who is inside everything. He is the
one who induces, and he is superior to everything. He is without
transformations and without decay. He is eternal and nirguna. He is the lord
of maya. O Bali’s excellent son! Know that as a result of his will, even a
weak person becomes strong. O immensely intelligent one! Knowing this,
get back to your natural mental state. Bhagavan takes away all pride and
engages in many kinds of pastimes. Affectionate towards his devotees, he
will destroy your pride now.” O great sage! Saying this, the voice from the
sky stopped. Banasura did not go against those words and did not kill
Aniruddha. He went inside his inner quarters and drank some excellent
liquor. He forgot those words and acted contrary to his intelligence.
Aniruddha was bound in the coils of serpents that were full of virulent
poison. Since he was still not satisfied and wanted his beloved, he
immediately remembered Durga. Aniruddha said, “O Devi! O refuge! I am
bound and am being scorched by the pannagas. O one who grants fame! O
one who is fierce in rage! Please come and save me. O Mahadevi! O one
who is devoted to Shiva! O cause behind creation, preservation and
destruction! Other than you, there is no other protector. O Shivaa! Please
save me.” He satisfied Kali. With a complexion like that of broken
collyrium, she arrived there on the great night of chaturdashi in krishna
paksha in Jyeshtha. With blows from her heavy fists, she broke the cage.
She reduced the arrows, which were in the form of terrible serpents, to
ashes. She freed Aniruddha. Once he entered the inner quarters, Durga
vanished from the spot. O lord among sages! As a result of the favours of
Devi, Shiva’s Shakti, Aniruddha was freed from his hardships and obtained
happiness. As a result of Shiva’s Shakti, Aniruddha obtained victory.
Pradyumna’s son obtained his beloved, Bana’s daughter, and was happy. O
brahmana! Along with his beloved, he was happy and amused himself, as
he had earlier. With Bana’s daughter, he drank liquor and his eyes turned
red.’”’
OceanofPDF.com
Chapter 224-3.5(54) (Banasura, Rudra, Krishna
and Others Fight)
‘“Vyasa asked, ‘O supreme among sages! When Aniruddha, Krishna’s
grandson, was abducted by Kumbhanda’s daughter, what did Krishna do?
Please tell me.’”’
‘“Sanatkumara replied, ‘O supreme among sages! When Aniruddha was
abducted, hearing the sound of the women weeping, Krishna was distressed.
Four months of the rainy season passed in this way. Hari and his relatives
could not see Aniruddha and grieved. Learning from Narada about the act
of his being imprisoned, all the Vrishnis and the divinity Krishna, were
extremely miserable. Having heard everything attentively, Krishna
immediately summoned Tarkshya and left for Shonitapura, to fight.
Pradyumna, Yuyudhana,670 Samba, Sarana, Nanda, Upananda, Bhadra and
the others followed Rama671 and Krishna. With twelve akshouhinis, the
bulls among Satvatas672 laid siege to Bana’s city from every direction. When
he673 saw that the city’s groves, walls, mansions and turrets had been
shattered, he became wrathful and ventured out with an equal number of
soldiers. For Bana’s sake, along with his son and surrounded by the
pramathas, Bhagavan Rudra ascended the bull Nandi and advanced to fight.
There was a wonderful and tumultuous battle between Krishna and the
others on one side and Rudra and Bana’s protectors on the other side. It
made the body hair stand up. Krishna fought against Shankara, Pradyumna
fought against Guha, Bala fought against Kumbhanda674 and Kupakarna,
Samba fought against Bana’s son and Satyaki fought against Bana. Nandi
fought against Garuda. One side fought against the other side. Brahma and
other lords among gods, siddhas, charanas, gandharvas and apsaras
arrived on their vehicles and vimanas to witness this. O Indra among
brahmanas! There was an extremely clash between the descendants of the
Yadu lineage and many kinds of pramathas, including those known as
Revatis. Along with his brother, Rama, and the intelligent Pradyumna,
Krishna fought a tumultuous battle with the pramathas. Agni, Yama,
Varuna, Vimukha, Tripada, Jvara and many types of pramathas fought an
extremely terrible and frightful battle against those of the Vrishni lineage
and it made the body hair stand up. Not very far away, along with terrible
flames, there were the powerful and shameless women, the Kotaris.675 With
fierce arrows shot from the Sharnga bow,676 Achyuta drove away
Shankara’s brave followers, bhutas, pramathas and guhyakas. In this way,
other brave ones, Pradyumna being the foremost, fought in the great festival
that was an extremely terrible battle and destroyed enemy soldiers.’”’
‘“‘Seeing that his own forces were being destroyed, Rudra was filled
with rage. Full of great energy, he roared loudly in anger. Hearing this,
Shankara’s ganas also roared in that battle. With their own energy increased
by Shambhu’s energy, they crushed the enemy warriors. Without being
surprised in any kind of way, the wielder of Pinaka, holding a trident in his
hand, separately quietened each weapon released from Sharnga bow. He
countered brahmastra with brahmastra, vayavastra with parvatastra,
agneyastra with parjanyastra and narayanastra with his own weapon.677
The enemy heroes defeated Krishna’s soldiers and drove them away. O
Vyasa! With Rudra’s complete energy present, they could not remain in that
battle. O sage! See that his own soldiers had been driven away, Shri
Krishna, scorcher of enemies, unleashed his own terrible jvara,678 known as
Shitala. O sage! When Krishna’s soldiers had been driven away, Krishna’s
Shitala jvara rushed towards Rudra, burning down the ten directions.
Seeing that it was advancing, Maheshvara released his own jvara. The two
jvaras, Maheshvara and Vaishnava, fought against each other. Suffering
from the strength of Maheshvara jvara, Vaishnava jvara was scared and
praised Vrishadhvaja. Hara is affectionate towards his devotees. Entreated
by Vishnu’s jvara, Bhagavan spoke to Vishnu’s Shitala jvara. Maheshvara
said, “O Shitala jvara! I am pleased with you. Do not be scared of my
jvara. Anyone who remembers this conversation will never be frightened of
any jvara.” When Rudra said this, Narayana’s jvara bowed down and went
away. Witnessing its conduct, Krishna was surprised and filled with fear.’”’
‘“‘When he was struck by floods of arrows shot by Pradyumna, Skanda,
the intolerant slayer of a large number of daityas, became angry and struck
him with a spear. Though Pradyumna was strong, when he was struck in
this way by Skanda, blood flowed from his limbs, and he swiftly fled from
the battle. Kumbhanda and Kupakarna struck Balabhadra679 with many
weapons. Though he was strong, he did not remain in the battle either.
Garuda assumed one thousand different bodies and drank up water from the
great ocean, to destroy the enemy by showering down from avarta clouds.
Mahesha’s mount, the powerful bull, became angry at this. With great force,
he struck him with his two horns. With limbs mangled by the horns, Garuda
was extremely surprised. He abandoned Janardana and quickly fled from
the field of battle. When this happened, Bhagavan, Devaki’s son, was
greatly surprised at Rudra’s energy and spoke to his charioteer. Shri Krishna
said, “O charioteer! Listen to my words. Quickly drive my chariot to
Mahadeva’s presence. I have to tell him something.” Thus addressed by
Hari, the charioteer Daruka, supreme among those who possess virtuous
qualities, quickly drove the chariot to Rudra’s presence.’”’
‘“‘Realizing this, Shri Krishna bowed down and joined his hands in
salutation. Devotedly, he sought refuge with the one who is affectionate
towards his devotees. Shri Krishna said, “O lord of devas! O Mahadeva! O
one who is affectionate towards his devotees! O one who is infinite in
powers! O one who is in all atmans! O Pareshvara! I prostrate myself
before you. You are the cause behind the creation, preservation and
destruction of the universe. You are true jnana. You are a sign of the
brahman. You are supreme and serene. You alone are Parameshvara. O lord
of the universe! Time, destiny, karma, living beings, nature, objects, the
body, the breath of life, the jivatman, all the different kinds of
transformations, seeds and their growth—all this is your maya. O
Parameshvara! You are the cause and I seek refuge with you. You have
many kinds of sentiments and create your own pastimes. O lord of the
worlds! You make immortals and others shine and cause harm to those who
deviate from the natural path. You are the supreme brahman. Your radiance
is hidden in words that speak about the brahman. Like the sky, you can only
be seen within sparkling atmans. You are the original Purusha, without a
second. Your atman can be seen in the state of turiya.680 You are the cause
behind all causes. You are Isha, seen through transformations. O Bhagavan!
O lord! In your own maya, you are known through all the gunas. O
Maheshvara! You are inside everything and cannot be divided. Everything
is you. O lord! Even when Surya is hidden, its form can be realized through
a shadow. O supreme witness! Like that, your radiance can be detected in
your own shadow. O lord! You do not possess gunas. You cannot be known
through gunas, but it is through gunas that you are described. You are the
lord, Girisha Shankara, illuminated through your own lamp. With their
intelligence deluded by your maya, people submerge themselves in sons,
wives, homes and other things. They are attached and immersed in an ocean
of sin. After having obtained this body through destiny, if a person does not
conquer his senses and does not love your lotus feet, he should be grieved
about. He deceives his own atman. O Bhagavan! Following your command,
I arrived here to slice off Bana’s hands. You are the one who takes away
insolence and you cursed the haughty Bana. Withdraw from this battle.
Otherwise, your curse will fail. O lord! Please command me to cut off
Bana’s arms.” O lord among sages! Hearing Shri Krishna’s words,
Shambhu was pleased. Praised by Krishna, Maheshvara replied to him.
Maheshvara said, “O son! You have spoken the truth. I did curse the king of
daityas. It is a result of my command that you came here, to sever Bana’s
arms. O Rama’s lord! O Hari! What will I do? I am always subservient to
my devotees. O brave one! How can I possibly witness the slicing of Bana’s
arms? Therefore, follow my command. Use jrimbhanastra681 to cause
yawning in me. Use that opportunity to do what you wish. Be happy.”
Addressed by Shankara in this way, holding Sharnga bow in his hand, he
was amazed. O lord among sages! He happily returned to the place where
he was fighting. He quickly fixed jrimbhanastra to his bow. Hari,
accomplished in the use of many weapons, released it towards the one who
holds Pinaka in his hand. Deluded by jrimbhanastra, Girisha yawned.
Shouri682 slaughtered Bana’s forces with swords, clubs and smaller
swords.’”’
OceanofPDF.com
Chapter 225-3.5(55) (Slicing of Bana’s Hands)
‘“Vyasa said, ‘O Sanatkumara! O omniscient one! O Brahma’s son! I
bow down before you. O father! O sage! You have made me hear a
wonderful account. In the battle, Hari used the jrimbhanastra to make Hara
yawn. After he destroyed Bana’s forces, what did Bana do? Please tell
me.’”’
‘Suta said, “Hearing the words of the infinitely energetic Vyasa, pleased
in his mind, Brahma’s son, the lord among sages, replied.”’
‘“Sanatkumara replied, ‘O Vyasa! O immensely wise one! O son! Hear
this extremely wonderful account about Krishna and Shankara, about how
they followed the ordinary customary practices of the world. In his
pastimes, along with his son and his ganas, Rudra lay down on the ground.
Bana, the king of daityas, emerged to fight against Krishna. Kumbhanda
gathered the horses together and held many shastras and astras. Bali’s
immensely strong son engaged in an unmatched battle. Seeing that his own
forces had been destroyed, the Indra among daityas was filled with
intolerance. Bali’s immensely strong son fought an unmatched battle. Shri
Krishna was immensely valiant and had obtained great strength from
Girisha. He roared loudly, regarding Bana as no more than a blade of grass.
He twanged his own wonderful bow, known as Sharnga. O lord among
sages! He terrified Bana’s remaining soldiers. The loud sound from the
twang of that bow filled the entire space between heaven and earth.
Enraged, Hari drew the bow all the way back up to his ear and shot many
kinds of arrows, sharp and with virulent poison, towards Bana. Bana, Bali’s
son, saw that these arrows were arriving. Before they could reach, he used
arrows shot from his own bow to slice them down. King Bana, the one who
made enemy soldiers suffer, roared again. All the Vrishnis thought of
Krishna in their minds and were terrified. Immensely proud, Bali’s son
remembered Shiva’s lotus feet and shot his own arrows towards the
immensely brave Krishna. However, before they could reach him, Krishna,
the immensely strong slayer of enemies of the immortals, remembered
Shiva’s lotus feet and swiftly sliced them down with his own arrows. In that
battle, Rama and all the other Vrishnis were filled with great rage and slew
their own respective adversaries. In this way, the tumultuous battle between
those two strong sides went on for a long time and those who hear about it
are amazed. Meanwhile, the great king of birds was filled with wrath. He
struck all the asuras in Bana’s army with his wings and crushed them.
Seeing that his own forces had been crushed and were being crushed, Bali’s
powerful son, lord of daityas and Shiva’s great devotee, was filled with
rage. He remembered Shiva’s lotus feet and using his own thousand hands,
performed great acts of valour that the enemies found impossible to
withstand. The slayer of enemy heroes simultaneously struck Krishna and
all the others and Garuda separately. O sage! He struck Garuda with one
arrow, Krishna with another arrow and Bala683 with a third. The powerful
one struck others too.’”’
‘“‘In the form of Vishnu, the immensely valiant Krishna destroys asuras.
The great lord became extremely angry and roared in the battle. He
remembered Shankara and with strong arrows shot from Sharnga bow,
simultaneously struck Bana and his terrible forces. Using his arrows, the
implacable Hari swiftly severed his bow and umbrella and killed and
brought down his horses. Enraged, the immensely valiant Bana roared. He
struck Krishna with a club and brought him down on the ground. O
devarshi! Following the practices of the world, Krishna got up and fought
against the enemy who was Shiva’s devotee. In that way, those two fought a
great duel for a long period of time. On one side, there was Hari Krishna,
Shiva’s form. On the other side, there was the strong one who was Shiva’s
excellent devotee. Krishna fought for a long time with the valiant Bana. O
lord among sages! After that, as a result of Shiva’s command, he obtained
strength and became angry. Following Shambhu’s instructions, Bhagavan
Krishna, the slayer of enemy heroes, used Sudarshana chakra to quickly
slice off many of Bana’s arms. Only four handsome hands were left.
However, because of Shankara’s favours, his pain immediately went away.
Krishna, full of brave sentiments, forgot himself and prepared to cut off
Bana’s head.’”’
‘“‘But Rudra got up. O brahmana! Rudra said, “O Bhagavan! O Devaki’s
son! You always follow my instructions and you have done what I asked
you to do earlier. You should not cut off Bana’s head. Withdraw Sudarshana
chakra. As a result of my command, this chakra will always be ineffective
against my people. O Govinda! It is I who gave you this chakra earlier and
also ensured that you would be victorious in battle. Withdraw the chakra
from the battle now. O Lakshmi’s lord! Without my command, on earlier
occasions, you have not used this chakra684 against Dadhichi,685 the brave
Ravana, Taraka, Tripura and others. O Janardana! You are the lord of yoga!
You are directly the paramatman. You are engaged in the welfare of all
beings. Think about this in your own mind. I have granted him a boon that
he need not be scared of death. My words should always be true. I am
pleased with you. O Hari! Earlier, he was proud and intoxicated and told
me, ‘Give me a battle.’ He forgot himself and said, ‘My hands itch.’
Thereupon, I cursed him and said, ‘Within a short period of time, your arms
will be severed, and you will lose your insolence.’” “It is because of my
command that Hari severed your arms.686 Withdraw from the battle.” “With
the bride and the groom, return to your own residence.”687 Having said this,
Maheshvara brought about friendship between them. Instructing them in
this way, with his son and his ganas, he returned to his own home. Hearing
Shambhu’s words, the victorious Krishna withdrew Sudarshana chakra.
With his limbs unharmed, he went to the inner quarters. He comforted
Aniruddha and his wife and accepted the large number of jewels Bana gave
him. He took the friend Chitralekha, the supreme yogini, with him. As a
result of Shiva’s command, Krishna was successful in his objective and was
pleased. In his heart, he prostrated himself before Girisha and took his leave
from Bali’s son. With all his companions, Hari returned to his own city.
Along the way, he defeated Varuna, who had opposed him in diverse ways.
When he reached the city of Dvaraka, there were festivities. He released
Garuda and on seeing his friends in Dvaraka, he smiled. He was seen to
roam around, as he willed.’”’
OceanofPDF.com
Chapter 226-3.5(56) (Banasura Becomes a
Ganapati)
‘“Narada asked, ‘With Aniruddha and his wife, Krishna went to
Dvaraka. What did Bana do then? O great sage! Please tell me.’”’688
‘“Sanatkumara replied, ‘With Aniruddha and his wife, Krishna went to
Dvaraka. Recollecting his former ignorance, Bana’s heart was distressed.
The daitya’s limbs were covered with blood and he was tormented by
repentance. Nandi, one of Shiva’s ganas, spoke to the miserable Bana.
Nandishvara said, “O Bana! O Shankara’s devotee! You should not lament.
Shambhu is known as one who is affectionate towards his devotees. He
shows pity on his devotees. Everything happens because of his wishes. This
has also occurred because of his will. O tiger among devotees! Repeatedly
remember Shiva. Always fix your mind on the original being and
repeatedly engage in great festivities. Shankara shows compassion towards
his devotees.” Bana had hitherto only thought of hatred in his head. Hearing
Nandi’s words, the great-minded one resorted to his fortitude and quickly
went to Shiva’s spot. Having gone there, he bowed down before the lord.
Agitated, he wept a lot. Bana had lost his haughtiness and his mind was
filled with love. He praised him with many kinds of hymns and prostrated
himself before him. He flung his legs around in the proper way and
performed the tandava dance. He assumed different kinds of postures—
pratyalidha, alidha and sthanaka being the most important.689 He made
thousands of gestures with his mouth and his eyebrows. He shook his head
in one thousand different ways and thousands of his soldiers also reached
that spot. In due order, he gradually exhibited many such movements. The
blood that flowed sprinkled the ground. In his attempt to please Rudra
Chandrashekhara, the wielder of the trident, Banasura, the great devotee,
forgot himself. He performed this great dance. Hara, affectionate towards
his devotees, loves singing and dancing. Delighted, he spoke to Bana.
Rudra said, “O Bana! O son! O Bali’s son! I am pleased with your dance. O
Indra among daityas! Please accept the boon your mind wishes for.” O
sage! Hearing Shambhu’s words, the Indra among daityas, asked for the
desired boons—the healing of wounds, supremacy in wrestling, an eternal
status of ganapati, the instatement of Usha’s son in the kingdom of
Shonitapura, lack of enmity with the gods and with Vishnu in particular, not
being reborn as a daitya tainted with rajas and tamas, special devotion
towards Shambhu, constant lack of aberrations, affection towards Shiva’s
devotees and compassion towards all beings.’”’
‘“‘After asking for these boons from Shambhu, Bali’s son, the great
asura, joined his hands in salutation and praised Rudra. Tears of love
flowed from his eyes. Bana said, “O lord of devas! O Mahadeva! O one
affectionate towards those who seek refuge! O Mahesha! O friend of the
distressed! O ocean of compassion! I prostrate myself before you. O
Shankara! O ocean of pity! Please show your great compassion towards me.
O lord! Pleased with me, you have taken away all my pride. You are the
brahman. You are the paramatman. You pervade everything. You are the
lord of everything. The entire universe is your body. O fierce lord! You are
gigantic. Everything follows you. You are supreme. O lord! The sky is your
navel, the fire is your mouth, the water is your semen, the directions are
your ears, heaven is your head, the earth is your feet and the moon is your
mind. The sun is your eyes, the ocean is your stomach, Indra is your arms
and Vidhatri is your intelligence. The Prajapatis are what you exude, and
Dharma is your heart. O lord! The herbs are your body hair, the clouds are
your hair and the three gunas are your three eyes. You are the Purusha who
is in all atmans. Brahmanas are said to be your mouth, kshatriyas are your
arms, vaishyas are said to be your thighs and shudras are your feet. O
Maheshvara! You should always be worshipped by every being. If a man
worships you, he certainly obtains supreme emancipation. O Ishvara! You
are the beloved atman. If a mortal forsakes you for the sake of the objects
of the senses, he drinks poison instead of amrita and brings hardships on
himself. O Shankara! Vishnu, Brahma, the gods and the sparkling sages
seek refuge in you, with all their atmans. You are the beloved Ishvara.”
Having said this, the asura, Bali’s son, stopped. His limbs blossomed with
love, and he prostrated himself before Maheshvara. Hearing what Bana, his
devotee, had said, Bhagavan Bhava told him, “You will get everything.” He
then vanished from the spot. Through Shambhu’s favours, Bana lived for a
very long period of time. Becoming Rudra’s follower, he was immensely
happy. Shankara is the guru for everyone. He is the guru for those who are
gurus of people. He is the wielder of the trident. I have told you about his
Chapter 227-3.5(57) (Slaying of Gajasura)
‘“Sanatkumara said, ‘O Vyasa! Hear with great love about the conduct
of the one who wears the moon on his crest and about how the wielder of
the trident killed Gajasura, Indra among danavas. In ancient times, for the
welfare of devas, Devi killed the danava Mahishasura in a battle. The devas
were filled with joy. O lord among sages! His son was the immensely brave
Gajasura. He remembered how Devi had killed his father, for the sake of the
gods. Remembering that enmity, he went to the forest to perform austerities.
To please Vidhatri, he tormented himself through supreme austerities. “I
will not be killed by any man or woman who is conquered by Kama.”
Thinking this in his mind, he fixed his mind on the austerities. He
tormented himself through these supremely terrible austerities in a valley in
the Himalayas. He raised his arms up and fixed his eyes on the sky. He
stood on the ground on the big toes of his feet. His matted hair was radiant,
resembling the rays of the sun of dissolution. Mahishasura’s son, Gajasura,
was extensive in intelligence. As a result of his austerities, smoke and fire
rose up from his head. These spread in the worlds, above, below and in a
transverse direction, and the poison that arose caused torment. The rivers
and the oceans were scorched by the fire that rose from his eyebrows, from
between his eyes. Planets and stars fell down and the ten directions blazed.
All the gods were scorched by this. Along with Vasava, they left heaven.
They went to Brahma’s world to tell him about this. The earth quaked. The
devas said, “O Vidhatri! We are agitated and scorched by Gajasura’s
austerities. We are incapable of remaining in heaven. Therefore, we have
sought refuge with you. O Vidhatri! Please show your compassion and
pacify this. Grant life to the others. Otherwise, the worlds will be destroyed.
We are telling you the truth. This is the truth.” Devas, Vasava and others,
told the self-creating one this.’”’
‘“‘Along with Bhrigu, Daksha and others, Brahma went to the excellent
daitya’s hermitage. He was scorching the worlds through his austerities and
all the clouds had disappeared from the sky. On seeing this, the creator was
amazed. He smiled and spoke. Brahma said, “O Indra among daityas! Get
up. Arise. O Mahisha’s son! You have been successful in your austerities. I
am the one who bestows boons. I have come here. Ask for the boon that
you desire.” On seeing the lord, the Indra among daityas got up. Standing
up, he looked at the lord. Pleased, Mahisha’s son praised the divinity with
faltering words. Gajasura said, “O divinity! O lord of devas! I prostrate
myself before you. If you wish to grant me a boon, let it be such that I
cannot be killed by any man or woman who has been conquered by Kama.
Let me be immensely strong and immensely valiant. Let devas, all the
guardians of the world and everyone else be unable to defeat me. Let me
enjoy every kind of prosperity.” The danava sought this from Shatadhriti.690
Pleased with his austerities, he granted him this extremely rare boon.
Having obtained this boon, Gajasura, Mahisha’s son, was extremely pleased
in his mind. He returned to his own residence.’”’
‘“‘The great asura conquered all the directions and the three worlds,
devas, asuras, Indras among men, gandharvas, Garuda and uragas. In this
way, the conqueror of the universe conquered everything and brought
everything under his control. He robbed the guardians of the worlds of their
positions and their energy. He obtained the prosperity of heaven and the
divine garden that was in the centre. He obtained the great Indra’s
residence, constructed by Vishvakarma himself. Having conquered the
worlds, the immensely strong and great-minded one became the single
emperor. He amused himself in the great Indra’s residence. Gods and others
were defeated by his power and worshipped his feet. He was stern in his
rule. In this way, he conquered all the directions and became the single
emperor, enjoying desired objects of pleasure. However, since he had not
conquered his senses, despite enjoying them, he was not satisfied. He was
intoxicated because of his prosperity. In his insolence, he did not follow the
sacred texts. After a long period of time passed, his intelligence became
wicked. Mahishasura’s son caused hardships to excellent brahmanas. The
danava, one who had crushed the gods, constantly harassed ascetics on
earth. The evil-minded one oppressed gods, men, pramathas and all the
others. Remembering his former enmity, he especially made those who
followed dharma suffer.’”’
‘“‘On one occasion, the immensely strong danava, Gajasura, went to
Shankara’s capital. O sage! When the Indra among asuras reached the
place, a great tumult arose. The residents of Anandavana691 screamed,
“Please protect us. Please save us.” When Mahishasura’s son reached the
city and used his valour and power to suppress all the pramathas, devas,
Shakra and others who had been defeated by him, went to Shiva and sought
refuge with him. They bent down and lovingly praised him. They told him
about the danava’s arrival in Kashi. They told him about the great hardships
faced by those who were there, particularly because there was no protector.
The devas said, “O lord of devas! O Mahadeva! The asura has gone to your
city. He is oppressing your people. O ocean of compassion! Please kill him.
Wherever he places his foot on the ground, as a result of his own weight, he
makes the earth tremble. The force of his thighs makes trees fall down,
along with their tops. The blows from his arms are shattering the peaks of
mountains. Crashing against his head, the clouds have left the sky. But they
have not given up their blue complexion, since they have touched his hair.
When he breathes, there are turbulent waves in the large oceans. Along with
whales, there are gentle billows in the rivers too. His height is nine
thousand yojanas. The breadth of the one who possesses maya is also the
same. As a result of his tawny and liquid eyes, the lightning does not flash
any more. He has speedily arrived. Any direction approached by the danava
becomes intolerable. ‘I cannot be killed by any man or woman who has
been conquered by Kama.’ As he moves, this is what the danava shouts. O
one intent on protecting Kashi! O lord of devas! Please save your
devotees.” This is what devas sought from the one who is intent on
protecting his devotees.’”’
‘“‘Desiring to kill him, Hara went there. Gajasura saw that Shankara,
who is affectionate towards his devotees, had arrived and was roaring, with
a trident in his hand. He also roared. A great battle ensued between the two
of them. It was terrible and wonderful. As the brave ones roared, they
showered down many shastras and astras. Gajasura was infinitely energetic
and immensely strong and valiant. He pierced Girisha, the slayer of
danavas, with sharp arrows. O sage! Rudra assumed a terrible form. With
his own extremely terrible arrows, he quickly severed those arrows before
they could reach him and reduced them to fragments as small as sesamum
seeds. As a result, Gajasura became angry. With a sword in his hand, he
rushed towards Maheshvara, exclaiming, “You have already been killed by
me.” The wielder of the trident thought that the advancing danava could not
be killed by anything other than the trident. He pierced daitya Gajasura with
his trident. He thought of himself as an umbrella that had been raised up
and praised Hara. Gajasura said, “O lord of devas! O Mahadeva! In every
possible way, I am your devotee. O lord of the residents of heaven! I know
of you as the wielder of the trident and as the one who destroyed Kama. It is
my view that death at your hands is the best thing that can happen to me. O
Mahesha! O Andhaka’s enemy! O destroyer of Tripura! You go
everywhere. There is something I wish to say. O one who shows
compassion! Please listen. I am telling you the truth. This is not false. O
conqueror of death! Please think about it. You alone are the only one in the
universe who deserves to be worshipped. You are established above the
universe. Everyone should regard such a death from the hands of death’s
enemy as the best.” Hearing his words, Shankara, ocean of compassion,
smiled. Isha replied to Gajasura, Mahisha’s son. Ishvara said, “O abode of
great valour! O supreme danava! O one with virtuous intelligence! I am
pleased with you. Ask for a boon that will favour you.” Mahesha is the one
who grants boons. Hearing his words, Gajasura, Indra among danavas, was
pleased in his mind and replied. Gajasura replied, “O one who is naked! If
you are pleased with me, wear my hide as a garment. O Mahesha! It has
been purified by the fire of your trident. Its size is right for you. It is
pleasant to the touch and has been like a pledge in this battlefield. It is
worthy of being seen and is exceedingly divine. It will bring happiness in
every possible way. Let it always have a desired fragrance. Let it always be
extremely soft. Let it always be free from dirt and let it always be your
ornament. O lord! It has gone through the blazing fire of great austerities
for a very long period of time. But the hide has not been burnt. It is a store
of sacred fragrances. O naked one! If my hide is not sacred, how did it
touch your limbs in the battlefield? O Shankara! If you are pleased with me,
grant me another boon. From today, please let your name be Krittivasa.”692
Hearing his words, Shankara, affectionate towards his devotees, was
immensely pleased and told Mahishasura’s son that it would be this way.
Pleased in his mind, he spoke to the danava Gajasura again. Mahesha loves
his devotees and his mind had been purified because of his devotion.
Ishvara said, “In this kshetra, as a means to attain liberation, your sacred
body will become my lingam and will bestow emancipation on everyone. It
will be known as Krittivaseshvara and will destroy great sins. It will be
foremost among all lingams and will bestow emancipation.” After saying
this, the lord of devas accepted the hide and wore it. The naked one covered
himself with Gajasura’s large hide.’”’
‘“‘O lord among sages! There were great festivities on that day. All the
residents of Kashi and the pramathas were delighted. The minds of Hari,
Brahma and the other devas were delighted. They bent down, joined their
hands in salutation and praised Mahesha. When Gajasura, Mahisha’s son
and the lord of danavas, was slain, devas got back their own places and the
world was restored to its natural state. I have told you about Shambhu’s
conduct, indicative of his affection towards his devotees. This bestows
heaven, fame and a long lifespan and increases grain and wealth. A person
who lovingly hears it, or having purified himself through vows, makes
others listen to it, obtains great happiness. After death, he enjoys great
bliss.’”’
OceanofPDF.com
Chapter 228-3.5(58) (Slaying of Dundubhi-
Nirhrada)
‘“Sanatkumara said, ‘O Vyasa! Listen. I will tell you about the conduct
of the one who wears the moon on his crest and about how he killed the
daitya Dundubhi-nirhrada. The immensely strong Hiranyaksha, Diti’s son,
was killed by Vishnu. For some time, Diti was filled with great misery. The
wicked daitya, Dundubhi-nirhrada, was Prahlada’s maternal uncle.
Eloquent in words, the one who caused misery to devas, comforted the
grieving one. The daitya knew how to use maya. The king of daityas
assured Diti. He then thought of means whereby devas could be defeated.
“The brave and great asura, Hiranyaksha, has been killed by devas, the
enemies of daityas, using Vishnu’s deception. So has his brother.693 What is
their strength? What constitutes their food? What is the support of the
immortals? What are the means whereby they can be easily defeated by
me?” Having thought about this in many kinds of ways, the daitya arrived
at a determination. Having reflected on it, he decided that the ones revered
as the best694 must be the cause for this. The daitya Dundubhi-nirhrada was
exceedingly crooked and hated devas. So as to kill brahmanas, he rushed
after them. “Brahmanas are the reservoir of all the Vedas. Devas, along with
Vasava, depend on those words. Therefore, brahmanas are their strength.
There is no need to reflect on this. If brahmanas are destroyed, the Vedas
will be destroyed on their own. Thus, when they are destroyed, the gods
will be perpetually destroyed. When sacrifices are destroyed, the gods will
no longer get their food. They will become weak and will be easily
defeated. When the gods are defeated, I will become the revered lord of the
three worlds. I will seize all the inexhaustible wealth of devas. I will look at
happiness in my kingdom, with all the thorns having been destroyed.”
Having decided this, the crooked one, evil in intelligence, thought again.
“Where are there a lot of brahmanas? Where are they strengthened by the
energy of the brahman? Where are the learned ones who study? Where do
they possess the strength of austerities? The place where there are a lot of
brahmanas is indeed Varanasi. I will destroy them and then move on to
other tirthas. Wherever those revered as the foremost exist, in tirthas and in
hermitages, they will suffer at my hands from now on.” As befits his
lineage, Dundubhi-nirhrada made up his mind in this way. Wicked in
conduct and possessing maya, he reached Kashi and killed brahmanas.
When the supreme brahmanas went to the forest to gather kusha grass and
kindling, the evil-minded one devoured all of them. After that, he hid
himself, so that no one could detect him. In the forest, he pretended to be a
resident of the forest. In the water, he assumed the form of an aquatic
creature. Using his maya, he remained invisible, so that he could not be
discerned by even devas. During the day, when sages were engaged in
meditation, he remained amidst the sages, keeping an eye on who entered
and left the huts. In the night, in the form of a tiger, he ate many
brahmanas. He fearlessly devoured them, not even leaving bones behind. In
this way, the evil one destroyed many brahmanas.’”’
‘“‘On one occasion, on Shiva Ratri, in his own cottage, a devotee
tendered offerings to the lord of devas and was immersed in dhyana.
Dundubhi-nirhrada, Indra among the daityas, was proud of his strength. He
approached in the form of a tiger, having made up his mind to devour him.
The devotee was immersed in dhyana. His mind was steady, and his eyes
were fixed on Shiva. Since he had spread astra-mantra695 around, he was
incapable of attacking him. Shambhu got to know everything. Hara
appeared, having made up his mind to kill the daitya, wicked in form. The
three-eyed one, who is the crest who protects the universe, had made up his
mind to protect his devotee. As the tiger advanced to seize him, Hara
appeared. On seeing Rudra advance from inside the lingam that had been
worshipped by the devotee, the daitya increased his size, until he became as
large as a mountain. The danava looked at the omniscient one, regarding
him as insignificant. However, he seized him and placing him under his
armpit, crushed him. The one with five faces struck him on the head with
five of his fists. Affectionate towards his devotees, his blows were as tough
as the vajra. As a result of the blows with the fists and as a result of being
crushed under the armpit, the tiger was severely afflicted. His shrieks filled
the space between heaven and earth, and he died. That great roar made the
minds of the stores of austerities tremble. Following the sound in the night,
the sages arrived there. They saw Ishvara there, with the lord of deer696
under his armpit. All of them prostrated themselves before Sharva and
praised him, with words of “Victory”. The brahmanas said, “O saviour! We
have been saved from the terrible hardship that arose. O guru of the
universe! Please show us your favours and remain established here in your
own form, under the name of Vyagresha.697 O Mahadeva! Please protect us
and let this be the best of places. Please protect the residents of this tirtha
from all other evil portents. O Gouri’s lord! Please destroy the wicked and
grant freedom from fear to your devotees.” Hearing the words of the
devotees, Chandrashekhara agreed to this. Affectionate towards his
devotees, he spoke again. Maheshvara said, “Full of devotion, if anyone
sees my form here, there is no doubt that I will destroy all his evil portents
and hardships. After hearing about this account of mine and remembering
my lingam in his heart, if a mortal person enters a battle, there is no doubt
that he will obtain victory.”’”’
‘“‘At this time, along with Vasava, devas arrived there. They shouted
“Victory” and arranged for great festivities. Full of love, all of them joined
their hands in salutation and prostrated themselves before Shankara. They
lowered their shoulders and with eloquent words, praising the one who is
affectionate towards his devotees. The devas said, “Victory to Shankara. O
lord of devas! O lord! O remover of afflictions! By killing Dundubhi-
nirhrada, you have saved us, the gods. O one affectionate towards his
devotees! Your task is to always save your devotees. O lord of devas! O
lord! O Sarveshvara! You must always kill the wicked.” Hearing the words
of the gods, Parameshvara agreed. Pleased in his mind, he merged into the
lingam. Amazed, devas happily returned to their own respective abodes.
The brahmanas were also filled with great delight and again returned to
wherever they had come from. This is the supreme account of how
Vyaghreshvara originated. If a man hears it, makes it heard, reads it or has it
read, he obtains everything that he desires, every wish that is in his mind. In
the next world, he is freed from all miseries and obtains emancipation. This
unmatched account is about Shiva’s pastimes and the aksharas are like
amrita. This account leads to heaven, fame and a long lifespan. It increases
sons and grandsons. It is supreme and bestows devotion. It is blessed and
auspicious and brings pleasure to Shiva. It confers supreme jnana and is
beautiful. It is supreme and takes away every kind of aberration.’”’
OceanofPDF.com
Chapter 229-3.5(59) (Slaying of Vidala and
Utpala)
‘“Sanatkumara said, ‘O Vyasa! Listen with great delight to Paramesha’s
conduct. To convey a sign, he had daityas killed through his beloved.
Earlier, there were two great daityas, known as Vidala and Utpala. Those
two brave ones obtained a boon from Vidhatri that they could not be killed
by a man and became extremely proud. As a result of their own weakness,
they regarded all men in the three worlds as blades of grass. O brahmana!
In a battle, those two daityas defeated all the gods. Having been defeated by
them, devas sought refuge with Vidhatri. They bowed down and lovingly
told Vidhatri everything. Brahma told them, “Those two will certainly be
killed by Devi. Affectionately remember Shiva and Shivaa and be patient.
Shiva and Shivaa, are affectionate towards their devotees. Shankara will
ensure the auspicious. After some period of time, Parameshvara will ensure
what is best.” Saying this, Brahma remembered Shiva and was silent.
Happy, the devas returned to their own respective abodes.’”’
‘“‘Devarshi Narada was urged by Shiva. He went to their house698 and
spoke about Shivaa’s beauty. Hearing his words, the daityas were deluded
by maya. Suffering greatly from desire, they wished to abduct Devi. They
constantly kept thinking about when destiny would be kind to them and
about when and where they would find Shivaa. At this time, Shambhu
decided to engage in his pastimes. Along with her friends, in her pastimes,
Shivaa started to play with a ball. In Shiva’s presence, she happily engaged
in this sport. Sometimes, she looked up. Sometimes, she displayed the
dexterity of her limbs. When she took deep breaths, bees with agitated eyes
gathered around that fragrance. Flowers dislodged from the garland in her
hair fell down in front of her. There was sweat on her cheeks and drops,
bright with the paint on her cheeks, fell down. As her clothes moved, the
radiance of her limbs was evident through the partings. As she delightedly
played with the ball, her palms became as red as a red lotus. As the ball
bounced, her eyes followed it and her eyebrows seemed to dance. The
mother of the universe was playing in this way. As the daityas were
travelling through the sky, they glanced at her. It was as if Death had
arrived and had made them sit on his lap. Because of the boon obtained
from Vidhatri, Vidala and Utpala were insolent. Because of their own
weakness, they regarded all men in the three worlds as no more than blades
of grass. Suffering from desire, they wished to abduct Devi. Using
Shambara’s maya,699 they swiftly descended from the sky. Using their maya,
they deceitfully approached Ambika in the guise of attendants. They were
evil in conduct and their minds were fickle. As a result of their flickering
eyes, in an instant, Shiva, who easily slays wicked ones, got to know who
they were. Through a glance of his eyes, the divinity indicated to Durga, the
destroyer of hardships, that these were daityas who could assume all kinds
of forms and not ganas. O son! Shankara Paresha engages in great
pastimes. From the signs in her husband’s eyes, the one who is half the
body of the omniscient one, understood. She simultaneously struck them
with the ball. Mahadevi struck those two extremely strong ones with the
ball. Those two wicked ones were whirled round and round and fell down.
They fell down like ripe palm fruit shaken by the wind, or like two peaks of
a large mountain when struck by a violent storm. Since they sought to do
what should not be done, those two great daityas were brought down. The
ball assumed the form of a lingam. That lingam came to be known as
Kandukeshvara.700 It is near Jyeshtheshvara and destroys everything
wicked.’”’
‘“‘Meanwhile, Hari, Brahma and the other gods and the rishis got to
know about Shiva’s manifestation. They arrived there. As a result of
Shambhu’s command, all the gods obtained boons. Delighted, they returned
to their own respective abodes. The residents of Kashi also obtained boons.
On seeing Shankara with Ambika, they joined their hands in salutation.
They prostrated themselves and devotedly and lovingly, praised them with
eloquent words. O Vyasa! Affectionate towards his devotees, Shiva happily
returned to his own abode with his ganas, where the one who is excellent in
pastimes sported with Ambika. In Kashi, Kandukeshvara lingam destroys
the wicked. For the virtuous, it always bestows everything that is desired,
objects of pleasure and emancipation. This account is unmatched. If a
person hears it happily, makes it heard or reads it, how can there be any
misery for him? Such a person enjoys all kinds of excellent joy in this
world. In the next world, he obtains a divine destination that is difficult for
even devas to get. O son! I have thus described to you a supremely
wonderful account. It indicates the affection shown by Shiva and Shivaa
towards their devotees and brings auspiciousness to the virtuous.’”’
‘Brahma continued, “After narrating the account of the one who wears
the moon on his crest, my excellent son took his leave of Vyasa. Through
the air, he left for Kashi. O supreme among sages! I have thus spoken to
you about Yuddha Khanda. It is in Rudra Samhita and yields everything
desired as fruits. I have also completely described Rudra Samhita. This is
greatly loved by Sadashiva and bestows objects of pleasure and
emancipation as fruits. If a person constantly reads it, all impediments
created by enemies are thwarted. He obtains everything that he desires.
Eventually, he also obtains emancipation.”’
Suta concluded, ‘Thus, Brahma’s son heard about Shiva’s supreme fame
from his father. Having heard of Shambhu’s one hundred names, he was
successful in his objective and became Shiva’s follower. I have completely
narrated the conversation between Brahma and Narada. Shiva is the most
important. What do you wish to hear next?’
This ends Yuddha Khanda and also ends Rudra Samhita.
OceanofPDF.com
Chapter 230-4(1) (Shiva’s Five Avataras)
‘I bow down to Maheshvara, the great bliss who is infinite in his pastimes.
He is the great lord who is in everything. He is Gouri’s beloved and Kartika
and Vighnaraja702 originated from him. Shankara is the original divinity.’
Shounaka said, ‘O Vyasa’s disciple! O immensely fortunate one! O Suta!
O ocean of jnana and compassion! Please tell us about Shambhu’s
avataras, which attract one towards the auspicious.’
Suta replied, ‘O sage! O Shounaka! Immersing my mind in him and
conquering my senses, with virtuous devotion, I will tell you about Shiva’s
avataras. O sages! Listen. Shiva’s forms are the destination of the virtuous.
In earlier times, the sage Sanatkumara asked Nandi about them.
Remembering Shiva, he replied.’
‘Nandishvara said, “In different kalpas, the avataras of the Lord
Sarveshvara are said to be innumerable. According to my intelligence, I will
describe them. The nineteenth kalpa is known as Shveta-Lohita.703 The first
avatara is described as Sadyojata. When Brahma meditated on the supreme
brahman, the young boy, Shveta-Lohita, was born, with a tuft of hair on his
head. Brahma saw that being, who was the brahman in the form of Ishvara.
Realizing this, he joined his hands in salutation. Worshipping him, he
meditated on him within his heart. Knowing that Sadyojata704 was Shiva,
the lord of the universe was delighted. With virtuous intelligence, he
repeatedly thought about the supreme one. As he performed dhyana,
illustrious sons were born. They were white in complexion and possessed
supreme vijnana. They were forms of the supreme brahman. They were
Sunanda, Nandana, Vishvananda and Upanandana. They became disciples
of the great-souled one,705 who was enveloped by the brahman. Sadyojata
Shambhu gave Vidhatri jnana. Pleased, Parameshvara lovingly gave him
the power to create.”’706
‘“The twentieth kalpa is known by the name of Rakta.707 In this, the
immensely energetic Brahma assumed a red complexion. Desiring a son, he
meditated, and Vidhatri’s son manifested himself. He was adorned in red
garlands and red garments. His eyes were red, and his ornaments were red.
On seeing that great-souled son, he immersed himself in meditation again.
Getting to know that this was Vamadeva Shiva, he joined his hands in
salutation and prostrated himself. He708 had four sons who were attired in
red garments—Viraja, Vivaha, Vishoka and Vishvabhavana. Vamadeva
Shambhu bestowed jnana on Vidhatri. Pleased, Parameshvara lovingly gave
him the power to create.”’709
‘“The twenty-first kalpa is known as Pitavasa.710 In this, the immensely
fortunate Brahma was attired in yellow garments. When he meditated,
desiring a son, a son was born to Vidhatri. He wore yellow garments and
was mature. He was immensely energetic and mighty-armed. On seeing
him, he immersed himself in dhyana and understood that this was
Tatpurusha Shiva. Understanding this, Vidhatri prostrated himself and
performed japa with Shankara gayatri.711 This mantra is the great goddess,
revered by all the worlds. Seeing that he was immersed in dhyana,
Mahadeva was pleased. Divine sons manifested themselves from his712
sides. All of them were attired in yellow garments and all of them
propounded paths of yoga.”’713
‘“The kalpa when Svayambhu was attired in yellow passed. Another
kalpa commenced and it was named Shiva. Everything was a single ocean
of water and more than one thousand divine years passed. Desiring to create
subjects, Brahma miserably thought. He then saw an immensely energetic
son manifest himself. He was immensely valiant and dark in complexion.
As a result of his own energy, he was radiant. He was attired in black
garments and wore a black headdress. His sacrificial thread was black. He
wore a black diadem, and he was smeared with black unguents. He saw the
great-souled Aghora, terrible in valour. He worshipped the lord of devas,
who had that extraordinary dark and tawny complexion. Brahma thought of
Aghora as a form of the brahman. He meditated on the undecaying one who
is affectionate towards his devotees and praised him with eloquent words.
From his sides, four great-souled sons manifested themselves. They were
dark and smeared in black unguents. They were Krishna, Krishnashikha,
Krishnasya and Krishnakanthadhrik. These were extremely energetic forms
of Shiva, who is known to be not manifest. To ensure Brahma’s task of
creation, these great-souled ones started the great and wonderful yoga
known as Ghora.”’714
‘“O lords among sages! Another of Brahma’s kalpas started. This was
supremely wonderful and is known under the name of Vishvarupa. Desiring
a son, in his mind, Brahma meditated on Shiva. With a great sound,
Sarasvati manifested herself and the universe was her form. In that way,
Bhagavan Ishana Parameshvara also manifested himself. He sparkled like
crystal, and he was adorned in every kind of ornament. On seeing him,
Brahma prostrated himself before the Lord Ishana, who is without origin.
He goes everywhere and is in everything. He is everything. He is beautiful
in form, but also lacks any forms. Lord Ishana instructed Brahma about the
virtuous path. Along with Shakti, he arranged for four auspicious sons. Jati,
Mundi, Shikhandi and Arddhamunda were born. They instructed about the
virtuous dharma of yoga and attained the destination pursued by yoga.”’715
‘“O Sanatkumara! O omniscient one! I have thus briefly told you about
the origin of Sadyojata and the others, for the sake of the welfare of the
worlds. O immensely wise one! Their conduct is also in accordance with
this, for the welfare of the three worlds and for everything that is
established in this universe. The five forms of Mahesha are famous as
Ishana, Tatpurusha, Aghora, Vamadeva and Sadyojata. Ishana is said to be
Shiva’s first and most important form. He is the one who enjoys Prakriti
and is directly established in kshetrajna.716 Tatpurusha is said to be Shiva’s
second form. O one who knows everything! The third form of the wielder
of Pinaka is established within and is known as Aghora. For the sake of
dharma, it exists in intelligence. The fourth form of Shankara is known as
Vamadeva. It is always based in ahamkara and undertakes many kinds of
tasks. Shankara’s form as Ishana is present in space. Through this form,
Ishvara exists in the ears and in speech. Intelligent ones reflect and speak of
Tatpurusha as Ishvara’s form that presides over skin, hands, touch and wind.
Learned ones say that the form of Aghora is established in the body as taste,
form and fire. In that way, Vamadeva, Shankara’s form, is said to preside
over the tongue, the anus and water. The learned know that Shankara’s form
as Sadyojata presides over smell, the genital organs and the earth. Those
who desire their benefit must always make efforts to worship these forms of
Shambhu. That becomes a cause for welfare. If a person reads, or hears,
Chapter 231-4(2) (Shiva’s Eight Forms)
‘Nandishvara said, “O son! Hear about the lord Mahesha’s supreme
avataras. O sage! They perform every kind of act in the world and ensure
happiness for everyone. In the world, Shambhu Paresha has eight forms.
They are established, pervading the universe, which is stretched out like
jewels on a string. These eight forms are known as Sharva, Bhava, Rudra,
Ugra, Bhima, Pashupati, Ishana and Mahadeva.717 These eight forms of
Shiva, Sharva and the others, are established in earth, water, fire, wind,
space, kshetrajna, the sun and the one who brings about the night. There is
a form that holds up the universe, with its mobile and immobile entities.
The earth depends on this. The sacred texts have determined this form of
Shankara Mahesha to be Sharva. Bhava is spoken of as paramatman’s form
with water in its atman. It fills the world and provides life to the entire
universe. The lord’s form throbs inside existence and shines inside and
outside the universe. The virtuous speak of this as Ugra. There is a terrible
form that pervades everything and provides space to everything, with the
sky as its atman. It segregates the elements and is spoken of as Bhima.
There is a form that is in all jivatmans and resides in all bodies. It severs the
bonds that bind animals718 and is known as Pashupati. In the form of the
sun, there is a form that illuminates the entire world. This form of
Mahesha’s moves along the firmament and is known as Ishana. The maker
of the night covers the world with beams that are like amrita. This form of
the great divinity is known as Mahadeva. The atman is paramatman Shiva’s
eighth form.719 Shiva’s atman envelopes the other forms and pervades the
universe. When the root of a tree is sprinkled with water, the tree’s branches
are nourished. In that way, when Shiva is worshipped, the body of the entire
universe is nourished. In this world, the father is pleased when the sons and
grandsons are pleased. In that way, when the universe is pleased, Shankara
is pleased. If anything with a body is cut down or bound, there is no doubt
that this causes harms to the eight forms. In these eight forms, Shiva is
established in the universe. In every possible way, worship Rudra. He is the
supreme cause. O Vidhatri’s son! I have spoken about his eight famous
Chapter 232-4(3) (Arddha-Nari-Nara Avatara)
‘Nandishvara said, “O son! O immensely wise one! Listen. Shiva’s
excellent form, known as arddha-nari-nara, accomplished Vidhatri’s
wishes. The subjects created by Vidhatri did not flourish. Overcome by
thoughts and grief, he was miserable. At that time, a voice was heard from
the sky. ‘Carry out creation through couples.’ Hearing this, Brahma wanted
to carry out another creation720 through couples. Earlier, no women had
emerged from Ishana’s lineage. Therefore, the one born from the lotus was
unable to carry out creation through couples. ‘Without Shambhu’s powers,
such subjects will not be born.’ Thinking this, Brahma started to perform
austerities. In his heart, he lovingly thought of Parameshvara, united with
supreme Shivaa Shakti, and performed those supreme austerities.
Svayambhu engaged in those terrible austerities. Within a short period of
time, Shiva was quickly satisfied. Isha, who is complete consciousness,
entered a form, so as to satisfy wishes. Hara assumed this arddha-nari-
nara721 form and approached Brahma. On seeing the divinity Shankara
united with Shakti, like a rod, Brahma prostrated himself on the ground. He
joined his hands in salutation and praised him. The divinity Mahadeva
addressed him in words that rumbled like the clouds. Extremely pleased,
Maheshvara, the creator of the universe, had manifested himself. Ishvara
said, ‘O son! O immensely fortune one! O child! O grandfather who is my
son! I know the truth about every wish in your mind. You are now engaged
in performing these austerities so that subjects increase. I am pleased with
your austerities and will grant you what you desire.’ He addressed him in
these naturally sweet and extremely generous words. Having said this,
Shiva separated Devi Shivaa from his body. On seeing supreme Shakti
separated from Shiva, Vidhatri humbly prostrated himself before her and
entreated her. Brahma said, ‘O Shivaa! Your husband, lord of devas, asked
me to create. Shambhu, the paramatman, engaged me in this task of
creating all the subjects. O Shivaa! I created all of them, devas and others,
through my mind. But they did not increase, and I have to create them again
and again. Therefore, I now wish to create through the powers of couples.
That is how I wish to increase all my subjects. Earlier, an undecaying
lineage of women did not emerge from you. Therefore, I did not possess the
capacity to create a supreme lineage of women. Indeed, in truth, all the
Shaktis originate from you. O Ishvari of everything! Therefore, I am
entreating you, the supreme Shakti. O Shivaa! I prostrate myself before
you. Please give me the capacity to create a lineage of women. O one loved
by Shiva! This is for the increase of mobile and immobile entities in the
universe. O Ishvari who bestows boons! There is another boon I seek from
you. O mother of the universe! I bow down before you. Please show me
your compassion and give it to me. O Ambika! For the welfare of mobile
and immobile entities, which can only occur through Isha, become the
daughter of my son, Daksha.’ Brahma sought this from Devi Parameshvari.
She spoke words of assent and gave Vidhatri that capacity. Devi Shivaa is
Shiva’s Shakti and pervades the universe. From the middle of her eyebrows,
she created another Shakti, equal to her own self in radiance. Mahesha is an
ocean of compassion and engages in pastimes. The great divinity, Hara, saw
this Shakti. Bhava smiled and spoke to Ambika. Shiva said, ‘O Devi!
Through austerities, Parameshthi Brahma has worshipped you. Be pleased
and be affectionate towards him. Please do everything that he wishes.’ She
lowered her head and accepted Paramesha’s command. Following Brahma’s
words, Devi became Daksha’s daughter. O sage! Shivaa bestowed
unmatched powers on Brahma and entered Shambhu’s body again. The lord
Shambhu vanished from the spot. Since then, the category of women has
been created in the world. Vidhatri was delighted and creation took place
through intercourse. O son! I have thus spoken to you about Shiva’s great
and excellent form. This is arddha-nari-nara and this account brings great
auspiciousness to the virtuous. If an unblemished person reads or hears it,
he enjoys all the objects of pleasure and proceeds to the supreme
destination.”’
OceanofPDF.com
Chapter 233-4(4) (Story of Rishabha)
‘Nandishvara said, “O Sanatkumara! O one who knows everything!
Shankara’s conduct ensures happiness. Out of love and to bring him joy,
Rudra told Brahma about it.”’
‘“Shiva said, ‘In the seventh kalpa, known as Varaha kalpa, in Vaivasvata
manvantara, Bhagavan Kalpeshvara, who illuminates all the worlds, will
become your great grandson, Vaivasvata Manu.722 O Vidhatri! From that
manvantara, the system of four yugas will start. O Vidhatri! O Brahma! I
can see what will happen at the end of the yuga known as dvapara, for the
benefit of the worlds and for the welfare of brahmanas. O Brahma! When
the system of yugas starts, in that first cycle of yugas, in the first dvapara
yuga, the Vyasa will be Svayamprabhu.723 For the welfare of brahmanas, at
the end of kali yuga, I will be born as a great sage named Shveta and Shivaa
will be with me. I will be on the summit of the Himalayas, on the beautiful
and supreme mountain of Chagala. O Vidhatri! I will have four disciples,
Shveta, Shvetashikha, Shvetashva and Shvetalohita, and they will have tufts
of hair. They will immerse themselves in dhyana and yoga and go to my
city. Knowing the truth about my undecaying nature, they will become my
devotees. Freed from birth, death and old age, they will fix their minds on
the supreme brahman. O grandfather! Other than through dhyana, men are
incapable of seeing me. O child! The dharma of donations and other means
that cause karma do not suffice. In the second dvapara yuga, the Vyasa will
be the Prajapati named Satya. In kali yuga, I will become Sutara. My
disciples will be brahmanas who know the Vedas, Dundubhi, Shatarupa,
Hrishika and Ketuman. These four will immerse themselves in dhyana and
yoga and go to my city. Knowing the truth about my undecaying nature,
they will be emancipated there. In the third dvapara yuga, Bhargava will be
Vyasa. I will be born as Damana and will live on the outskirts of the city. I
will have four sons, Vishoka, Vishesha, Vipapa and Papanashana. O one
with the four faces! During kali yuga, along with my disciples, I will help
Vyasa firmly establish the path of nivritti. In the fourth dvapara yuga,
Angiras will be known as Vyasa. I will be born and will be known under the
name of Suhotra. At that time too, I will have four sons who will follow the
path of yoga. O Vidhatri! I will tell you the names of those great-souled
ones—Sumukha, Durmukha, Dudarbha and Duratikrama. O Vidhatri! With
these disciples, I will help Vyasa. In the fifth dvapara yuga, Savitar will be
known as Vyasa. I will be the great yogi and ascetic, named Kanka. I will
have four great-souled sons who will follow the path of yoga. Listen to the
names of these lords—Sanaka, Sanatana, Sanandana and Sanatkumara.
They will be without blemish and without ahamkara. O Vidhatri! Along
with them, under the name of Kanka, I will help Vyasa Savitar enhance the
path of nivritti. O creator of the worlds! The sixth dvapara yuga will follow.
The Vyasa will be Mrityu, who will collate and classify the Vedas. I will
then be born under the name of Lokakshi. I will help Vyasa enhance the
path of nivritti. I will have four disciples who will be firm in their vows—
Sudhama, Viraja, Sanjaya and Vijaya. In the seventh dvapara yuga,
Shatakaru will be Vyasa. O Vidhatri! I will be born as the lord Jaigishavya.
I will be a discriminating and great yogi and will make the path of yoga
steady. I will be seated on mat of kusha grass, in a divine spot inside a cave,
in the region of Kashi. I will help Vyasa Shatakratu. O Vidhatri! I will save
devotees from the fear of samsara. When it is the eighth dvapara yuga, the
excellent sage, Vasishtha, will be Vedavyasa and will classify the Vedas. I
will be born under the name Dadhivahana. O one excellent in yoga! I will
help Vyasa. I will have four yogis as sons and they will be my equals—
Kapila, Asura, Panchashikha and Shalvala. O Vidhatri! When it is the ninth
dvapara yuga, Sarasvata, best among sages, will be Vyasa. Vyasa will
meditate, so as to enhance the path of nivritti. I will be born and will be
known under the name of Rishabha. I will have four disciples, Parashara,
Garga, Bhargava and Girisha, and they will be excellent yogis. O Prajapati!
Along with them, I will make the path of yoga steady. I will help
Vedavyasa, the virtuous sage. O Vidhatri! Full of compassion, in that form,
I will save many miserable devotees. O Vidhatri! That avatara of mine will
be known under the name of Rishabha and will be excellent in yoga.
Undertaking many deeds, I will help Sarasvata Vyasa. Prince Bhadrayu will
be abandoned by his father because he will be poisoned. However, though
he will die, in that avatara, I will bring him back to life. When he attains
the age of sixteen years and is proud because he is a king, as Rishabha, I
will suddenly go to his house. He will worship the sage, whose form will be
that of an ocean of compassion. O Prajapati! I will instruct him about the
appropriate dharma for ruling over a kingdom. Pleased in my mind, I will
give him a divine kavacha, conch shell and a radiant sword, which will
destroy all enemies. Compassionate and affectionate towards the dejected, I
will smear his body with ashes, so that he gets the strength of twelve
thousand elephants. After this, properly worshipped by Bhadrayu and his
mother, the Lord Rishabha will go away, as he wills. Rajarshi Bhadrayu
will defeat many enemies in battle. He will follow dharma in ruling over
the kingdom and will marry Kirtimalini. Such will be the powers of
Rishabha, Shankara’s avatara. My ninth avatara will be spoken of as the
destination of the virtuous and the friend of the miserable. Rishabha’s
conduct will be great and supremely purifying. If a person makes efforts to
listen to it, he will obtain heaven, fame and a long lifespan.’”’
OceanofPDF.com
Chapter 234-4(5) (Nineteen of Shiva’s Avataras)
‘“Shiva said, ‘In the tenth dvapara yuga, the sage Tridhama will be
Vyasa. In the summits of the Himalayas, he will remain in the beautiful
mountain of Bhrigutunga. My sons will be learned and will be Bhrigu and
others—Balabandhu, Naramitra and Ketushringa, store of austerities. In the
eleventh dvapara, Trivrita will be Vyasa. I will be born in Gangadvara
under the name of Kali and will perform austerities. I will have four sons
who will be firm in their vows—Lambodara, Lambaksha, Keshalamba and
Pralambaka. In the twelfth dvapara, Shatateja will be the one who classifies
the Vedas. When dvapara is over and it is kali yuga, I will be born. I will
wear a golden bodice and will have the name of Atri. I will engage myself
in helping Vyasa establish the path of nivritti. O great sage!724 I will have
four sons, Sarvajna, Samabuddhi, Sadhya and Sharva and they will be
excellent yogis. In the thirteenth dvapara, Narayana will be Vyasa and he
will always follow dharma. I will be a great sage, under the name of Bali
and will be in the hermitage of the valakhilyas,725 in the supreme mountain
of Gandhamadana. My auspicious sons will be Sudhama, Kashyapa,
Vasishtha and Viraja. In the fourteenth dvapara, Raksha will be known as
Vyasa. I will be born as Goutama, in the lineage of Angiras. In that kali
yuga, my sons will be Atri, Devashada, Shravana and Shravishkata. In the
fifteenth dvapara, Trayaruni will be Vyasa. I will be Vedashira, fount of the
Vedas, and will be immensely valiant because of that weapon. On the slopes
of the Himalayas, on the northern bank of Sarasvati, I will be in the
mountain known as Vedashirsha. I will have four steadfast sons—Kuni,
Kunibahu, Kusharira and Kunetraka. In the sixteenth dvapara, Deva will be
Vyasa. To impart yoga to him, I will be born as Gokarna, in the extremely
sacred forest that is known as Gokarna. I will have four yogis as sons, and
they will be revered by the waters there. They will be Kashyapa, Ushanas,
Chyavana and Brihaspati. They will follow that path and go to Shiva’s
abode. In the seventeenth dvapara, Devakritanjaya will be Vyasa. On the
auspicious peaks of the Himalayas, I will be born under the name of
Guhavasin. There is a great temple on the lofty summit on the Himalayas
there and it is Shiva’s kshetra. My sons will be Utathya, Vamadeva,
Mahayoga and Mahabala. In the eighteenth dvapara, Ritanjaya will be
Vyasa. On that auspicious summit, I will be born under the name of
Shikhandin. In that extremely sacred siddha kshetra, there is a mountain
named Shikhandin. There is also a forest named Shikhandin, frequented by
siddhas. My sons, stores of austerities, will be Vachahshrava, Ruchika,
Syavasya and Yatishvara. In the nineteenth dvapara, Bharadvaja, the great
sage, will be Vyasa. I will be born under the name of Jatimali. On the peaks
of the Himalayas, I will have sons who will be revered by the waters there.
They will be Hiranyanama, Koushalya, Lokakshi and Pradhimi. In the
twentieth dvapara, Goutama will be Vyasa. I will be born under the name of
Attahasa and the men there will laugh loudly.726 On the slopes of the
Himalayas, there is a great mountain known as Attahasa, frequented by
devas, humans, yakshas, Indra, siddhas and charanas. My sons will be
excellent yogis and they will be Sumantu, the learned Barbari, Kabandha
and Kushikandhara. In the twenty-first dvapara, Vachahshrava will be
Vyasa. In the auspicious forest of Daruvana, I will be born under the name
of Daruka. I will have sons who will be excellent yogis—Plaksha,
Darbhayani, Ketuman and Goutama. In the twenty-second dvapara,
Shushmayana will be Vyasa. I will be born as a great sage in Varanasi. My
name will be Languli Bhima. Devas, including Vasava, will see me in that
kali yuga as Bhava and Halayudha. My sons will be extremely devoted to
dharma. They will be Bhallavi, Madhupinga, Shveta and Ketu. In the
twenty-third dvapara, the sage Trinabindu will be Vyasa. In the auspicious
mountain of Kalanjara, I will be born under the name of Shveta. My sons
will be ascetics—Ushika, Brihadashva, Devala and Kavi. In the twenty-
fourth dvapara, Vibhu will be Vyasa. In that yuga, I will be born in
Naimisha as a great yogi, named Shuli. My disciples will be ascetics—
Shalihotra, Agnivesha, Yuvanashva and Sharadvasu. In the twenty-fifth
dvapara, the one named Shakti will be Vyasa. I will be a great yogi who
will hold a staff, the lord Mundishvara. At that time too, my disciples will
be ascetics—Chagala, Kundakarna, Kumbhanda and Pravahaka. In the
twenty-sixth dvapara, Parashara will be Vyasa. I will be born under the
name of Sahishnu and will reach the city of Bhadravata. My disciples there
will be ascetics—Uluka, Vidyuta, Shambuka and Ashvalayana. In the
twenty-seventh dvapara, Jatukarnya will be Vyasa. I will be born as
Somasharma and will base myself in the tirtha of Prabhasa. At that time
too, my disciples will be ascetics—Akshapada, Kumara, Uluka and
Vatsa.’”’
‘“‘In the twenty-eighth dvapara,727 Parashara’s son will be Vyasa and the
lord will have the name of Dvaipayana. With one-sixth of his portion, Hari
Purushottama will be born as Krishna. He will be the best among
Vasudeva’s sons and will be known as Vaasudeva. With yoga in my atman
and possessing the maya of yoga, I will be born. My body will be that of a
brahmachari. I will see a body that has been abandoned in the cremation
ground. For the welfare of brahmanas, I will use the maya of yoga to enter
it and make the body free of ailments, thus causing amazement among
people. Along with you and Vishnu, I will then enter a divine and sacred
cave in Meru. O Brahma! At that time, I will be born under the name of
Lakuli. The place where the avatara assumes a physical body will be a
supreme siddha kshetra.728 As long as the earth lasts, that place will be
extremely famous. There too, I will have ascetic disciples—Kushika,
Garga, Mitra and Kourushya. Yogis, brahmanas, those who are
accomplished in the Vedas and those who hold up their seed obtain
Maheshvara yoga and go to Shiva’s city. In Vaivasvata manvantara, the
paramatman’s avataras as lords of yoga have been properly described to
you. All these avataras will be excellent in their vows. O lord! With one in
every dvapara yuga, there will be twenty-eight Vyasas. The avataras as
lords of yoga will occur when every kali yuga starts. These avataras as
lords of yoga will enhance the path of yoga. On each occasion, there will be
four undecaying disciples who will be great devotees of Shiva. These
disciples, known as Pashupatas, will smear ashes and dust over their bodies.
As ornaments, they will wear strings of rudraksha beads. Their heads will
bear the Tripundraka mark.729 All these disciples will be devoted to dharma
and will be accomplished in the Vedas and the Vedangas. Inside and
outside, they will always base themselves on worship of the lingam. They
will conquer their senses and be full of devotion towards me. They will
concentrate on yoga and dhyana. The learned reckon their number to be one
hundred and twelve.730 I have thus told you about the signs of the avataras,
starting with Manu and ending with Krishna,731 progressively amounting to
twenty-eight. O Brahma! As with Krishna Dvaipayana, in every kalpa, the
ordinances of the shruti texts are classified.’”’
Chapter 235-4(6) (The Nandikeshvara avatara)
‘Sanatkumara asked, “How were you born as an auspicious portion of
Mahadeva? I wish to hear everything about this. O lord! You should tell
me.”’
‘Nandishvara replied, “O Sanatkumara! O omniscient one! Listen
attentively. O sage! I will tell you how I was born as a portion of Mahadeva
and how I obtained Shiva. Desiring offspring, the ancestors affectionately
spoke to Shilada. With devotion in his mind, he wished to raise them up.732
With dharma in his soul, the valiant Shilada cast his glance downwards.
Following the conduct of a sage, he went to Shiva’s world. Directed
towards Shakra, the sage tormented himself through extremely difficult
austerities. His mind did not waver. For a long period of time, the one
known as Shilada was firm in his vows. He tormented himself through such
austerities and Shatakratu733 was satisfied. The lord of all devas arrived
there, to grant him a boon. Shakra spoke lovingly to Shilada. ‘O
unblemished one! I am pleased with you. O tiger among sages! Choose a
boon.’ Shilada prostrated himself before the lord of devas and lovingly
praised him with hymns. Joining his hands properly in salutation, the tiger
among sages spoke. Shilada said, ‘O Shatakratu! O lord of gods! O lord! I
desire a son who will be excellent in his vows. He will not be born from a
womb and will not suffer death.’ Shakra replied, ‘O great sage! For
someone who desires a son, I can only grant a son who will be born from a
womb and will suffer death. I cannot give you a son who is not born from a
womb and who will not suffer death. Since there is no one who does not
suffer death, I cannot grant you that. Hari and Vidhatri also face an end.
There is no need to speak of others. Those two originated from Tripura’s
enemy. However, they also die. The nigama texts have separately spoken
about the lengths of their lifespans. Therefore, give up your attempts to
obtain a son who is not born from a womb and one who will not suffer
death. O Indra among brahmanas! Give up that hope and accept a son who
will be like you. However, if Rudra Maheshvara, lord of devas, is pleased,
you may get a son who is not born from a womb and who will not die, even
though that is extremely difficult to obtain. O great sage! I, Vishnu and
Bhagavan Druhina are incapable of granting you a son who is not born from
a womb and who does not suffer death. If you desire such a son, worship
Mahadeva. The immensely powerful Sarveshvara is capable of granting you
such a son.’ Having spoken to the Indra among brahmanas in this way and
displaying favours and compassion, the lord of gods returned to his own
world, surrounded by devas.”’
‘“When the one with one thousand eyes, the granter of boons, went away,
Shilada started to worship Mahadeva, seeking to satisfy Bhava with his
austerities. Day and night, the brahmana intently performed this. One
thousand divine years passed, like an instant. The sage’s body was covered
with termites, hundreds of thousands and crores of them. Some of them
were as tough as the vajra, others with mouths like needles. In every
direction, they sucked his blood. He remained in that pit, devoid of flesh
and blood. Shilada, supreme among sages, was reduced to bare bones. The
lord was satisfied with him and showed him his own form. It was divine,
with all the divine qualities. Those who are crooked in intelligence cannot
reach him. He tormented himself for one thousand divine years. The
wielder of the trident, the lord of all devas, told him, ‘I am here to grant you
a boon.’ Shilada, the great sage, was immersed in a great samadhi.
Shambhu is subservient to his devotees. But he did not hear his words. It
was only when Tripura’s enemy touched the sage with his hand that the
tiger among sages gave up his observance of austerities. The sage opened
his eyes and saw Shambhu, along with Uma. O sage! Delighted, he quickly
prostrated himself at his feet. He lowered his shoulders and joined his hands
in salutation. As a result of his joy, his voice choked. Pleased in his mind,
Shilada praised Parameshvara. Bhagavan, the three-eyed lord of devas, was
pleased. He told Shilada, bull among sages, ‘I am the one who bestows
boons. O immensely wise one! What do you have to do with such
austerities? I will grant you a son who knows everything. He will be
accomplished in the purport of all the sacred texts.’ Hearing this, Shilada
prostrated himself before the lord of devas. In words that choked because of
his joy, he addressed the one who wears the moon as an ornament. Shilada
said, ‘O Mahesha! If you are satisfied with me and if you wish to grant me a
boon, I desire a son who will be your equal. He will not be born from a
womb, and he will not suffer death.’ Addressed in this way, the three-eyed
divinity, Shankara, was pleased in his mind. He replied to Shilada, supreme
among sages. Shiva said, ‘O brahmana! O store of austerities! Brahma,
sages and best among gods have worshipped me through austerities earlier,
for the sake of my taking an avatara. I will become your son Nandi and will
not be born through a womb. O sage! I am the father of the universe, and
you will become my father.’ The compassionate one glanced at the sage,
who was in that position of prostrating himself. Having instructed him,
along with Uma, Hara immediately vanished from the spot.”’
‘“When Mahadeva departed, Shilada, the great sage, returned to his own
hermitage and told the rishis about this. After some time, my father, who
knew about performing sacrifices, had a sacrificial arena built, so that a
sacrifice could be performed. At that time, following what Shambhu had
commanded earlier, I was born from his body, with a radiance like that of
the fire at the end of a yuga. Pushkara, Avarta and other clouds showered
down. When I was born as Shilada’s son, those that travel through the sky,
kinnaras, siddhas and sadhyas sang. From every direction, Indras among
rishis showered down flowers. Delighted, Brahma and the other devas
arrived there, along with wives of devas. Hari arrived and so did Shiva,
with Ambika. There were great festivities and large numbers of apsaras
danced. Delighted, they welcomed me as the lingam and worshipped me.
Using hymns, they praised Shilada and also praised Shiva and Shivaa. All
of them returned to their own abodes and so did Shiva and Shivaa, the lords
of everything. Shilada saw me, as radiant as the sun or the fire at the time of
destruction. I was a boy with three eyes and four arms, wearing matted hair
and a diadem. I blazed and held a trident as a weapon. In every possible
way, I was Rudra’s form. Filled with great bliss, he lovingly prostrated
himself before me. Shilada said, ‘O lord of gods! Since you have delighted
me, your name will be Nandi.734 Therefore, I prostrate myself before the
lord of the universe, who is bliss.’ After prostrating himself properly before
Maheshvara, along with me, my father returned happily to his own cottage,
like a poor person who had obtained a nidhi. O great sage! When I reached
Shilada’s cottage, I cast off that divine form and assumed a human one.
Seeing me resort to a human form, my father, revered by the worlds,
lamented miserably, surrounded by his own people. Shilada,
Shalankayana’s son, was affectionate towards his son and performed
jatakarma and all the other rites. By the time I was five years old, my father
taught me the Vedas, along with the Vedangas and subsidiary parts, and the
other sacred texts. When I attained seven years of age, following the lord’s
command, the sages known as Mitra–Varuna735 came to the hermitage to see
me. Honoured by the sage,736 the two great sages seated themselves
comfortably. The two great-souled ones looked at me repeatedly and spoke.
Mitra–Varuna said, ‘O son! Though he knows the purport of all the sacred
texts, Nandi will have a short lifespan. We do not see his lifespan as being
more than one year from now.’ When the two brahmanas said this, Shilada,
who loved his son, embraced me. Afflicted by grief, he lamented loudly. I
saw that my father and grandfather737 had fallen down, as if they were dead.
Cheerful in my mind, I remembered Shiva’s lotus feet and spoke. ‘O father!
Why are you miserable and trembling? Why are you weeping? What is the
source of this grief? I wish to know the truth.’ My father replied, ‘O son! I
am miserable and grieving because of your premature death. Who can
remove my sorrow? I will go and seek refuge with him.’ The son replied,
‘Even if devas, danavas, Yama, Kala or anyone else is angry with me, I will
not have a short lifespan. Do not grieve. O father! I am telling you the truth
and will take a pledge.’ The father asked, ‘What are your austerities? What
is your supreme jnana? What is your yoga? Who is your lord? O son! How
can you sweep away this terrible grief?’ The son replied, ‘O father! Death
cannot be deceived through austerities or learning. Death can be defeated
by worshipping Mahadeva, not in any other way.’ O sage! Saying this, I
lowered my head and prostrated myself at my father’s feet. Performing
pradakshina around him, I left for an excellent forest.”’
OceanofPDF.com
Chapter 236-4(7) (Nandikeshvara’s Abhisheka
and Marriage)
‘Nandikeshvara said, “O sage! Having gone there, with an excellent
mind, I remained in a single spot. I tormented myself through fierce
austerities that are difficult for even virtuous sages to perform. In the lotus
that is the cavity of my heart, I performed dhyana on the three-eyed
divinity, in his three-eyed, ten-armed, five-faced and serene Sadashiva
form. Resorting to supreme dhyana, I performed japa with Rudra’s name. I
was controlled on the northern bank of that sacred river. Shiva was pleased
with that japa. Pleased, Mahadeva, with the half-moon as his ornament and
with Uma, spoke. Shiva said, ‘O Shilada’s son! I am satisfied with your
austerities. I am the one who bestows boons. O intelligent one! You have
performed the austerities virtuously. Tell me what is in your mind.’
Addressed by the divinity in this way, I bowed my head down at his feet. I,
Nandi, was filled with great devotion towards Shambhu. My eyes were full
of tears, and I completely lowered my head on his feet. Paramesha raised
me up. He touched me with hands that remove the greatest of afflictions.
Having gathered me up, Vrishadhvaja stood in front of me. The lord of the
universe glanced at the leaders of the ganas and at Devi, Himalaya’s
daughter. He cast a look of compassion towards me and spoke. ‘O Nandi! O
immensely wise one! How can you be afraid of death? I sent those two
brahmanas. There is no doubt that you are my equal. You will be free from
old age and death. You will not be miserable. You will always be a anapati.
You will be without transformations and with your father and your well-
wishers, your efforts will be inexhaustible. You will always be my attendant
and my strength. You will always be loved by me. Through my favours, you
will never suffer from birth, old age or death.’ Saying this, the ocean of
compassion took off the garland of lotuses that was around his head and
quickly hung it around my neck. O brahmana! As soon as that auspicious
garland was hung around my neck, I became three-eyed and ten-armed, like
a second Shankara. Parameshvara then took me by the hand and asked, ‘Tell
me. What excellent boon will I bestow on you now?’ He took the sparkling
water that was wound around his matted hair like a necklace and said, ‘Be
Nandi.’ When Vrishadhvaja released the water, five rivers with auspicious
streams started to flow. These rivers had excellent water and were very
swift. They were handsome and divine in form. They were Jatodaka,
Trisrota, Vrishadhvani, Svarnodaka and Jambunadi. These are spoken of as
the five rivers. O sage! In this region of Panchanada,738 there is Shiva’s
auspicious spot. It is near Japeshvara and is supremely sacred.739 If a person
goes to Panchanada, bathes there, performs japa to Ishvara and worships,
there is no doubt that he proceeds to sayujya with Shiva.”’740
‘“After this, Shambhu spoke to Uma and said, ‘I wish to perform
abhisheka of Nandi and proclaim him as an Indra among ganas. O
undecaying one! What do you think?’ Uma replied, ‘O lord of devas! O
Parameshvara! You should bestow that on Nandi. O lord! Shilada’s son is
extremely loved by me.’ Parameshvara rules himself and is always
affectionate towards his devotees. Shankara remembered all his excellent
leaders of ganas. As soon as Rudra remembered them, all the lords among
ganas arrived. There were innumerable extremely delighted ones and all of
them had the same form as Shankara. All the lords of ganas prostrated
themselves before Shiva and Devi and uttered these auspicious words.
Those immensely strong ones lowered their shoulders, clasped their hands
together and prostrated themselves. The lords of ganas said, ‘O great lord!
Why have you remembered us? Please command us. O destroyer of
Tripura! O one who bestows wishes! We are your servants and have come
here. Will we dry up the oceans? Will we kill Yama and his servants? Will
we convey Death to a great death? In particular, will we kill the aged one
born from a lotus? Will we bind Indra and devas, or Vishnu and his
attendants? Will we angrily bring the daityas, along with the danavas?
Following your command, to whom will we now cause terrible hardships?
O divinity! Is there someone now who needs to be made festive, with every
kind of desire and prosperity?’ Hearing the words spoken by the ganas,
who are brave in speech, Parameshvara praised them and spoke to the lords
among ganas. Shiva said, ‘This Nandishvara is my son. He is Ishvara of all
the lords. He is loved by me. All of you act in accordance with my words
and make him the foremost among the ganas. All of you lovingly perform
his abhisheka, as my refuge and as the lord of the ganas. From today,
Nandishvara will be the lord for all of you.’ Thus addressed by Shankara,
all the leaders of ganas uttered words of assent and brought the necessary
materials. The devas and Indra, with Narayana as the foremost, and sages
from all the worlds arrived, with delight in their faces. Engaged by
Bhagavan Shankara, the grandfather controlled himself and performed
everything for Nandi’s abhisheka. Vishnu, Shakra, the guardians of the
worlds and the rishis, led by the grandfather, praised me with hymns. While
they were doing this, Vishnu, the lord of the entire universe, controlled
himself, joined his hands in salutation above his head and praised me. He
joined his hands in salutation, prostrated himself and exclaimed, ‘Victory’.
Once Brahma and devas had consecrated and praised me, all the lords of
ganas, devas and asuras also did that.”’
‘“O Indra among brahmanas! Instructed by Paramesha, who engaged
Parameshthi, my marriage ceremony was also conducted. Vishnu, Brahma
and others affectionately arranged for great festivities. The beautiful lady
Suyasha was the daughter of the Maruts. She became my divine wife,
bringing delight to my mind. She was adorned with an umbrella that had the
complexion of the moon. Women who possessed qualities held whisks741 in
their hands and fanned her. She and I sat down on an excellent throne. The
great Lakshmi decorated me with a crown and other excellent ornaments.
Devi gave me an excellent necklace that she used to wear around her neck. I
received an Indra among bulls, a white elephant, a lion, another lion on my
standard, a chariot and a golden necklace that resembled the lunar disc. O
sage! I received many other objects too. O great sage! With the marriage
having been concluded, along with my wife, I worshipped at the feet of
Shambhu, Shivaa, Brahma and Hari. Full of great affection, the lord of the
three worlds, Shiva, my lord, affectionate towards his devotees, spoke these
words to me and my wife. Ishvara said, ‘O son! O virtuous son! Along with
your beloved Suyasha, listen. Out of affection, as a boon, I have given you
whatever your mind wished for. O ganeshvara! I and Devi will always be
pleased with you. O child! Listen to my supreme words. You will always be
special and be desired by me. You will possess supreme prosperity. Along
with your father and your grandfather, you will be a great yogi and a great
archer. You will never be vanquished, and you will defeat everyone. You
will be immensely strong and will always be worshipped. You will be
wherever I am, and I will be wherever you are. O son! Your father will
possess supreme prosperity. He will become a leader of ganas. He will be
immensely strong and will be my devotee. O child! Your grandfather will
also be like that. I have a rule that anyone who comes to my presence will
receive excellent boons.’ The immensely fortunate Devi, the one who
bestows boons, next spoke to Nandi. ‘O son! Ask for a boon, any object of
desire you wish for.’ Hearing Devi’s words, I joined my hands in salutation
and replied, ‘O Devi! May my devotion always be firm at your feet. Let that
be the boon.’ Hearing my words, Devi uttered words of assent. Shivaa
spoke affectionately to Suyasha, Nandi’s beloved. Devi said, ‘O child! I
grant you the boon that you will have three eyes and will never be born
again. You will have sons and grandsons and your devotion towards me will
be like that of your husband’s.’ Following Shiva’s command, Brahma,
Vishnu and all the large number of devas, cheerfully and affectionately,
bestowed boons on her. Isha comforted my relatives and kin. Taking me
with him, Ishana mounted the bull, and along with Devi, returned to his
own residence. Delighted, Vishnu and all the other gods praised Shiva and
Shivaa and left for their own respective abodes. O child! O great sage! I
have thus told you about my own avatara. This account constantly delights
men and increases devotion towards Shiva. If a person, full of faith and
devotion, reads or hears, or makes it read and heard, this account about
Nandi’s birth, his obtaining boons and his abhisheka and marriage, he
enjoys all the objects of happiness in this world. In the next world, he
obtains the desired objective.”’
OceanofPDF.com
Chapter 237-4(8) (Bhairava Avatara)
‘Nandishvara said, “O Sanatkumara! O omniscient one! Listen to
Bhairava’s account. As soon as one hears this, devotion towards Shiva
becomes firm. Bhairava is a complete form of Shankara, the paramatman.
Because they are deluded by Shiva’s maya, fools do not know this. O
Sanatkumara! The four-armed Vishnu and the four-faced Vidhatri do not
know about Mahesha’s greatness. There is nothing wonderful in this, since
what Shambhu does, is impossible to fathom. Since everyone is deluded by
this, there are some who do not even worship the supreme one. It is only
Parameshvara himself who knows about his atman. Out of their own free
wills, no one is capable of knowing about him. Mahesha is everywhere. But
those who are foolish in intelligence cannot see him. Though he is beyond
thoughts and words, people take him to be a mere deva.”’
‘“O supreme rishi! In this connection, I will tell you about a supreme
account. O son! Listen faithfully. This is the cause of supreme jnana. The
lord Brahma was on the beautiful and wonderful summit of Meru. O son!
All the devarshis went there, wishing to know about the truth. Having gone
there, they bowed down before Vidhatri and asked him with a great deal of
affection. All the lords among sages lowered their shoulders and joined
their hands in salutation. The devarshis said, ‘O lord of devas! O lord of
subjects! O leader behind the creation of the worlds! Please tell us about the
truth. What is the truth about the single one who does not decay?’ The one
born from the lotus was deluded by Mahesha’s maya. Not knowing about
the supreme sentiment, he replied with an ordinary sentiment. Brahma said,
‘O gods! O rishis! All of you listen lovingly to my excellent view. I will tell
you about the supreme truth and about the one who does not truly decay. I
am the creator who is the womb of the universe. I am Svayambhu and
Aja.742 I am Ishvara. I am the primordial being. I alone am the brahman. I
am the unsullied atman. I am the one who created the universe. I am the one
who preserves it, and I am also the one who destroys it. O supreme gods!
Other than me, there is no one else. O sage! While Vidhatri was saying this,
Vishnu was also present there. Deluded by Aja,743 he laughed at these words
and retorted angrily. ‘O Brahma! These words are not worthy of you. This
is foolishness on the part of someone who practices yoga. You do not about
the supreme truth and have spoken in vain. I am the creator of all the
worlds. I am the paramatman. I am the supreme being. I am the sacrifice. I
am Narayana. I am the divinity who is the lord of maya. I am the supreme
destination. O Brahma! You carry out creation because of my command. I
have ordained it. Without me, there can be no life in the universe. I am
Ishvara.’ In their delusion, they sought to triumph over each other.”’
‘“Since the nigama texts are regarded as the proof, they asked those
three.744 When they were specifically asked, they remained there, in
embodied forms. Since the learned always speak of them as proof, they
asked those four.745 Vidhatri and Vishnu said, ‘O Vedas! It is the supreme
view that every kind of truth is established in you. Therefore, speak the
truth without any fear. Who alone is the one who does not decay?’ Hearing
their words, Rig and all the others remembered the supreme lord and spoke
the truth. ‘O divinities! You are the lords of creation and destruction. If you
have honoured us, we will tell you about the proof that will dispel your
doubts.’ Duly hearing what the shruti texts said, the two divinities told the
shruti texts, ‘We will accept what you cite as proof. Please tell us about the
right truth.’ Rig Veda said, ‘The entity inside which all bhutas exist and
from which all of them flow out, is spoken of as the truth. Rudra alone is
that. Yajur Veda said, ‘The proof is that Isha is worshipped through all
sacrifices and yoga. There is only one entity who witnesses everything and
that is Shiva.’ Sama Veda said, ‘There is only one person around whom the
universe revolves. He is the one yogis think about. He is the one who
illuminates the universe. That supreme being is Tryambaka alone.’ Atharva
Veda said, ‘People who are favoured by devotion see him as the lord of
devas. He alone is spoken of as Shankara, the one who is beyond misery.’
Vidhatri and Hari heard the words spoken by the shruti texts. However, they
were still deluded by maya. They smiled, and still lacking in consciousness,
replied to the nigama texts. Vidhatri and Hari replied, ‘O Vedas! Why are
you speaking like this, as if you lack in consciousness? What has happened
to all of you now? Why has your great learning been destroyed? The lord of
pramathas is constantly engaged in amusing himself with Shivaa. He is
naked and is yellow in complexion because he covers himself with dust. His
garments are ugly, and he has matted hair. He rides a bull, and his
ornaments are serpents. How can he be the supreme brahman? How is he
devoid of attachment?’ Pranava, who goes everywhere, heard their words.
Though disembodied, it assumed a pervasive and embodied form and spoke
lovingly to them. Pranava said, ‘Bhagavan Isha amuses himself with Shakti,
but she is not different from his own atman. Sometimes, Hara Rudra does
amuse himself, but that is because, in his pastimes, he assumes many
different kinds of forms. He is the eternal Paramesha, who illuminates
himself. Shivaa Shakti is not a chance phenomenon. She is his form as
bliss.’ Even after hearing this, Vidhatri and Vishnu’s ignorance wasn’t
destroyed. This was because of the maya of the one with the beautiful
throat.”’
‘“A great radiance manifested itself between them. Its resplendence filled
the space between heaven and earth. The form of a being could be seen in
the centre of that circle of refulgence. O sage! Vidhatri and Kratu746 saw that
great form. Brahma’s fifth head blazed in rage. ‘Who has manifested
himself between us in the form of this being?’ Before Vidhatri could think
about this, in an instant, that great being was seen to be the three-eyed
Nilalohita. He held a trident in his hand and there was a third eye on his
forehead. His ornaments were serpents and the moon. Deluded,
Hiranyagarbha saw him and laughed and spoke. Brahma said, ‘O
Nilalohita! O Chandrashekhara! I know you. Do not be scared. Earlier,
Rudra manifested himself from my forehead. Since you cried, earlier, I gave
you the name of Rudra.747 O son! Seek refuge with me. I will save you.’ O
sage! The words of the one who was born from the lotus were laced with
insolence. Hearing them, Ishvara became extremely angry, as if he was
going to bring about dissolution. When he became angry, he created the
being known as Bhairava. After this, Parameshvara spoke affectionately to
that blaze of great radiance. Ishvara said, ‘O Kalabhairava! You must first
chastise the one born from the lotus. Since you blazed like Kala, you are
yourself Kalaraja. You are capable of supporting the universe and will be
known as the terrible Bhairava. Since you terrify Kala, you will be
Kalabhairava.748 When you are enraged, you will crush the ones who are
evil-souled. You will be famous everywhere as the one who crushes. In an
instant, you will devour the sins of devotees. Therefore, your name will also
be Papabhakshana.749 O Kalaraja! My city of Kashi, which bestows
emancipation, is the greatest of all cities. You will always possess lordship
there. You are the only one who will chastise wicked men there. The tally of
their auspicious and inauspicious deeds will be maintained by
Chitragupta.”’750
‘“Having received these boons, using the tips of the nails on his left hand,
Kalabhairava immediately tore off Vidhatri’s head.751 The limb that caused
the offence is the one that must be chastised. Hence, the fifth head, which
was responsible for the criticism, was severed. Seeing that Vidhatri’s head
had been severed, Hari became even more scared. Using the Shatarudriya
mantra,752 he praised Shankara. Terrified, Hiranyagarbha also performed
japa with the Shatarudriya mantra. O sage! Both of them instantly lost their
pride. Shiva is directly the supreme brahman. His characteristics are truth,
consciousness and bliss.753 He is the paramatman who is beyond the gunas.
The two of them acquired this jnana. O Sanatkumara! O omniscient one!
Listen to these supreme and auspicious words. As long as there is insolence,
jnana is specially hidden. When a man gives up haughtiness, he knows
Parameshvara. The lord of the universe destroys pride. He is the one who
dispels insolence. With their insolence gone, Vishnu and Vidhatri got to
know Parameshvara. The lord Mahadeva was pleased and granted them
freedom from fear. Affectionate towards those who prostrate themselves,
Mahadeva comforted them. He spoke to Bhairava Kapardin, his own form.
Mahadeva said, ‘Vishnu will be honoured by you and by Shatadhriti
himself. O Nilalohita! You must hold this skull as atonement. Display to the
world what must be done to destroy the sin of killing a brahmana. You will
constantly beg for alms, restoring to kapalavrata.’754 He gazed at the mass
of energy that was Shiva, who said this and generated the maiden famous as
brahma-hatya.755 ‘Until you go to the divine city of Varanasi, for that
terrible period of time, she will follow you in this fierce form. She will go
to all kinds of places, with the exception of the city of Varanasi. When she
goes to Varanasi, you will instantly be freed.’ Having engaged brahma-
hatya in this way and performed this great wonder, Lord Shiva instantly
vanished from the spot.”’
OceanofPDF.com
Chapter 238-4(9) (Bhairava Avatara’s Pastimes)
‘Nandishvara said, “O Sanatkumara! O omniscient one! Hear about
Bhairava’s subsequent account. Listen lovingly. This destroys great sins and
enhances devotion. Because of her presence the terrible Kalabhairava
waited for the right time. Following the words of the lord of devas, he
practiced kapalika vrata. The atman of the universe wandered around the
three worlds with a skull in his hand. The terrible brahma-hatya did not
leave the lord. He roamed around in all the tirthas, but he was not freed
from brahma-hatya. The greatness of Kama’s enemy is not understood by
everyone.”’
‘“On one occasion, served by pramathas, Hara, in his form of kapalika,
wandered around as he chose and went to Narayana’s abode. Bhairava
Mahakala had three eyes and serpents constituted his earrings. He was
Mahadeva’s complete form, born from his portion. On seeing him, the one
with Garuda on his standard prostrated himself on the ground, like a rod.
All around him, so did devas, sages and wives of devas. After prostrating
himself, Vishnu, Kamala’s husband, raised his hands in salutation above his
head and praised him with many kinds of hymns. O great sage! Hari was
pleased in his mind and happily spoke to Padma, who is cheerfully seated
on a lotus and originated from the churning of the ocean of milk. Vishnu
said, ‘O beloved! O extremely fortunate one! O unblemished one! Behold.
You are blessed. O Devi! O one with the beautiful hips! Since we have seen
the lord of the universe, we are blessed. He is Ishvara, the lord of the
worlds, the creator and the preserver. He is the one without a beginning. He
is the serene refuge. He is beyond the twenty-six.756 He is omniscient. He is
the lord of all yogis. He is the lord of all bhutas. He is always inside the
atmans of all beings. He is always the one who bestows every kind of boon.
There are those who are immersed in dhyana, without sleep and without
breathing. With their intelligence, they perceive him within their hearts. He
is the one. O Padma! Look at him. Yogis who know the truth about the
Vedas are controlled in their minds and know him. He is without a form but
has assumed a form. He goes everywhere and is coming here. The divinity
Parameshthi’s activities are wonderful. An embodied being who constantly
chants his name, no longer has to bear a body. On earth, men who see him
no longer have to be born again. Bhagavan Tryambaka, with the moon as
his ornament, is coming here. My eyes are like the petals of a lotus, and
they have been blessed today. O Lakshmi! They have been able to see
Mahadeva Maheshvara. If they are unable to see the supreme Shankara,
shame on the positions of devas. Nirvana757 is obtained through him. He is
the one who ends every kind of misery. There is nothing as inauspicious as
the position of being a deva in the world of devas. Despite seeing the lord
of all devas, we do not obtain emancipation.’ Having said this, with his
body hair standing up in delight, Hrishikesha prostrated himself and spoke
to Mahadeva Vrishadhvaja. Vishnu said, ‘O omniscient one! O lord! O lord
of devas! What is this that you are doing? You create all the worlds. You are
the undecaying one who takes away all sins. O lord of devas! O three-eyed
one! O immensely intelligent one! This must be your pastime. O
Virupaksha! O destroyer of Smara! What is the reason for you to act in this
way? O Shakti’s lord! Why is Bhagavan Shambhu roaming around like a
beggar? O Jagannatha! You are the one who bestows the kingdom of the
three worlds. I have a doubt about this.’ Thus addressed by Vishnu,
Shambhu Bhairava Hara, who had done what was beyond the ordinary,
smiled. The lord smiled and replied to Vishnu. Bhairava said, ‘I sliced off
Brahma’s head with the tips of the nails on my fingers. I am following this
auspicious vow to ward off the sin.’ Mahesha Bhairava spoke in this way to
Rama’s husband.”’
‘“However, remembering something, he758 lowered his head and spoke
again. Vishnu said, ‘O one who takes away every kind of impediment! You
sport as you will. O Mahadeva! You should not envelope me in your maya.
In many kalpas that have passed, crores of those seated on lotuses have
emerged from the filaments in the lotuses in my navels. O lord! But that has
truly happened only because of the strength of your yoga. O divinity! Give
up this maya. For those who have not cleansed their atmans, it is impossible
to handle. O Mahadeva! Brahma and the others are deluded by your maya.
O Shivaa’s lord! O Shambhu! O Sarveshvara! O destination of the virtuous!
It is only because of your favours that I am able to follow your activities. O
Hara! When the time of destruction arrives, you take away all devas, sages
and people of different varnas and ashramas. O Mahadeva! At that time,
the sin of killing a brahmana and others does not affect you. O Shambhu!
You are not dependent on something else. You are your own ruler and sport
as you wish. The garland of Brahma’s bones is radiant around your neck
then. O Shambhu! O unblemished one! Like that, brahma-hatya follows
you now. O Isha! You are the support of the entire universe. Whenever
humans commit great sins and remember you, those sins melt away. In the
presence of the one with the rays, there is no darkness. In that way, for a
devotee, a sin is not eternal but goes away. If a person who is pure in his
atman thinks of your two lotus feet, for him, a sin like the killing of a
brahmana is not permanent but goes away. O lord of the universe! If a man
is devoted to chanting your name, a sin that is as heavy as the summit of a
mountain does not constrain him. O paramatman! O supreme abode! You
assume a form only because of your will. O Ishvara! Like an inferior
person, you are not dependent. O Isha! Therefore, I am curious about this.
O lord of devas! O one whose form is the universe! O Parameshvara! O one
without decay! Since I have been able to see the one whom even yogis do
not see, I am blessed today. I have received a supreme gain today. Today, I
have obtained something supremely auspicious. Compared to the
satisfaction of seeing the one who is like amrita, heaven and emancipation
are as insignificant as a blade of grass.’ When Govinda said this, Vimala
Padma poured the desired alms into his begging bowl. The divinity,
Mahadeva who had assumed Bhairava’s form and was roaming around and
begging, was filled with supreme delight and went away somewhere else.”’
‘“Seeing that brahma-hatya was following him, Janardana summoned
her and asked her to release the wielder of the trident. Brahma-hatya
replied, ‘This is the means whereby I serve Vrishadhvaja. I purify myself,
so that I do not have to be born again.’ She ignored Murari and did not
leave his side. Instead, with a smiling face, Shambhu addressed Hari
through Bhairava’s words. Bhairava said, ‘O one who bestows a lot of
honours! I am satisfied with the nectar of your words. O Rama’s lord! What
you have said is natural for those who are virtuous. O Govinda! O
unblemished one! I am the one who bestows boons. Please ask for a boon.
O Hari! You do not suffer from aberrations, and you are foremost among
my devotees. Roaming mendicants suffer from fever. When mendicants
drink the nectar of words that show them honour, they are much more
intoxicated than they are when shown a great deal of honour by giving them
alms.’ Hearing the words of Shambhu Bhairava, the paramatman, he was
pleased even more and replied to Maheshvara. Vishnu replied, ‘This itself is
a boon to be proud about. I have seen the lord of devas, the lord of devas
who is beyond the paths of thoughts and words. This is like great festivities
that result from a shower of nectar, without any clouds. O Hara! When the
virtuous see you, this is like a nidhi obtained without making efforts. O
divinity! May I never be detached from your two lotus feet. O Shambhu!
Let this be the boon. There is no other boon that I wish for.’ Shri Bhairava
replied, ‘O son! O immensely intelligent one! It shall be that way, exactly as
you have said. You will be the one who bestows boons on all devas.’ He
showed his favours to the enemy of the daityas, who roams around in the
central mountain of the world.”’759
‘“He then went to the city of Varanasi, which also goes by the name of
Vimukta city.760 As soon as Bhairava, terrible in form, entered the kshetra,
brahma-hatya uttered great lamentations and entered Patala. Brahma’s skull
immediately fell down from Bhairava’s lotus hand onto the ground. That
became kapalamochana tirtha.761 While everyone looked on, when
Brahma’s skull was dislodged from his hand and fell down on the ground,
Rudra saw this and danced in great joy. Vidhatri’s skull was very difficult to
tolerate and did not leave him as long as he roamed around anywhere else.
However, as soon as he entered Kashi, it fell down. Brahma-hatya did not
leave the wielder of the trident anywhere else. But in Kashi, she was
destroyed instantly. Therefore, one must serve Kashika. If a person
remembers the supreme kapalamochana tirtha in Kashi, any sins
committed in this world are instantly destroyed. If a person goes to that
supreme tirtha, follows the norms and bathes, offering oblations to
ancestors and devas, he is freed from the sin of killing a brahmana.
Bhairava remains in front of kapalamochana tirtha, devouring the series of
sins committed by devotees. In his pastimes, Parameshvara, loved by the
virtuous, manifested himself in the form of Bhairava on ashtami762 in
krishna paksha in the month of Margashirsha. On ashtami in krishna
paksha in the month of Margashirsha, in Kalabhairava’s presence, if a
person fasts and remains awake in the night, he is freed from all great sins
he has committed. If a man devotedly observes this vrata somewhere else
and remains awake, he is freed from great sins and goes to the destination
of the virtuous. If a living being sees Kalabhairava, the sins committed
across many millions of births are dissolved. If a foolish person commits
crimes against Kalabhairava’s devotees, he suffers misery and repeatedly
faces grief. If a devotee of Vishveshvara’s is not Kalabhairava’s devotee, he
suffers from great sorrows, especially in Kashi. If a man resides in Varanasi
and does not worship Bhairava, his sins increase, like the moon during
shukla paksha. On every bhuta ashtami763 in Kashi, if a person does not
worship Kalaraja, his good merits decline, like the moon during krishna
paksha. If a person hears this extremely sacred account about Bhairava’s
origin, he is freed from all sins, even that of killing a brahmana. If a person
is bound inside a prison, or if he suffers from any other calamity, if he hears
about Bhairava’s manifestation, he is freed from hardships.”’
OceanofPDF.com
Chapter 239-4(10) (Nrisimha’s Conduct)
‘Nandishvara said, “The one who destroyed Daksha’s sacrifice, the lord
known as Virabhadra, should be known as an avatara of Shiva, the
paramatman. I have told you everything about his conduct when I spoke of
Sati’s conduct. Since you have heard it many times, I will not speak about
in great detail. Out of affection towards you, I will next tell you about Lord
Shankara’s avatara known as Shardula.764 Listen. For the welfare of devas,
Sadashiva assumed the extraordinary and divine form of Sharabha. He
blazed, with a resplendence that was like that of the fire. For the benefit of
virtuous devotees, Shiva has assumed innumerable avataras. O supreme
among sages! One is incapable of enumerating them. The number of stars in
the sky, the number of grains of sand on earth and the number of drops in
rain—across many births and across many kalpas, an extremely wise person
is capable of enumerating their number. However, that cannot be done for
Shiva’s avataras. Know that my words are true. Nevertheless, according to
my intelligence, I will describe to you what I have heard. Sharabha’s divine
conduct signifies supreme prosperity.”’
‘“O sage! When you cursed Jaya and Vijaya, those two became the sons
of Kashyapa and Diti.765 The elder was Hiranyakashipu and the younger
was the powerful Hiranyaksha. O devarshi! Those two attendants were born
as Diti’s sons. Earlier, Vidhatri requested the lord Vishnu to save the earth.
He did this in the form of varaha and killed Hiranyaksha. O sage!
Hiranyakashipu loved his brother more than his own life. On hearing that
the brave one had been killed, he became extremely angry at Hari. He
tormented himself with austerities for ten thousand years and obtained a
boon from Brahma, after pleasing him. ‘No one you have created will be
able to kill me.’ He went to the city known as Shonitapura and challenged
all the devas. He brought the three worlds under his control and enjoyed the
kingdom, bereft of any thorns. He caused carnage among devas and rishis
and destroyed every kind of dharma. O sage! The evil Hiranyakashipu
oppressed brahmanas. The son of the king of the daityas, Prahlada, was
devoted to Hari. When he showed special enmity towards him, Hari became
his enemy. O sage! Vishnu manifested himself from a pillar in the assembly
hall. It was evening and he angrily assumed the form of Nrisimha. O tiger
among sages! In this half-lion and half-man form, he was fierce in every
possible way. He blazed and caused great fear, terrifying the excellent
daityas. Killing the daityas at that time, Nrisimha fought an extremely
terrible battle with Hiranyakashipu. O excellent sages! As that great clash
between them raged, a muhurta passed. It was fierce and terrified everyone,
making the body hair stand up. When it was evening and while devas
watched from the firmament, Nrisimha, Rama’s lord, lord of devas, dragged
the bull among daityas to the threshold. He placed him on his own lap and
tore his stomach apart with his talons. It was extraordinary. While the
residents of heaven watched, he tore him apart and killed him. When
Hiranyakashipu was killed by Vishnu as Nrisimha, the universe, and
especially devas, regained their natural state. The drums of devas were
sounded. Seeing Hari’s wonderful form, Prahlada was amazed. Lakshmi
was also amazed.”’
‘“Though the Indra among daityas was killed, devas did not find great
happiness. The blazing Nrisimha did not withdraw. The entire universe was
again agitated because of him. The miserable devas wondered, ‘What will
happen now?’ Scared, they spoke in this way to each other and remained far
away. With the one who originated from the lotus as the foremost, they
were agitated by Nrisimha’s blazing rage. To pacify Hari, they sent
Prahlada near him. When all of them beseeched him, Prahlada approached
him and Nrisimha, ocean of compassion, clasped him to his breast. Though
his heart became cool, the blaze of rage did not retreat. When the blaze of
rage from the half-man and half-lion did not subside, the miserable devas
went and sought refuge with Shankara. All the gods, Brahma and the others
and the sages went there and praised Shankara, for the cause of happiness in
the worlds. The devas said, ‘O lord of devas! O Mahadeva! O one who is
affectionate towards those who seek refuge! Please save us. We have sought
refuge with you. All the devas are praising you. O Sadashiva! I prostrate
myself before you. I bow down before you. I prostrate myself before you.
Earlier, whenever there has been a hardship, you have saved us. When the
ocean was churned and devas divided the jewels amongst themselves, you,
Shambhu, accepted the poison. O protector! You saved us then and came to
be known by the name of Nilakantha. If you had not drunk the poison then,
everything would have been reduced to ashes. O lord! It is known that
whenever there is a misery and your name is taken, all sorrows melt away.
O Sadashiva! We are now suffering as a result of the half-man and half-
lion’s blaze. O divinity! We are certain that you possess the capacity to
pacify it.’ In this way, devas praised Shankara, who is affectionate towards
his devotees. Pleased in his mind, the supreme lord granted them freedom
from fear and replied. Shankara said, ‘O Brahma and all the other gods!
Return to your own abodes. I am granting you freedom from fear. I calm
every kind of misery. That is my vow. If anyone seeks refuge with me, all
his sorrows are destroyed. There is no doubt that I love someone who seeks
refuge with me more than my own life.’ Hearing this, devas were filled with
great joy. Happily remembering Shankara, they returned to wherever they
had come from.”’
OceanofPDF.com
Chapter 240-4(11) (Prelude to Sharabha Avatara)
‘Nandishvara said, “In this way, entreated by devas, Parameshvara,
abode of compassion, made up his mind to destroy the great energy known
as Nrisimha. Thereafter, Rudra remembered the immensely strong
Virabhadra. The cause of dissolution also spoke to his own Bhairava form.
The foremost leader of ganas766 immediately arrived, laughing loudly. He
was accompanied by other excellent ganas, who also laughed loudly and
jumped around, here and there. He was instantly surrounded by crores of
others, who assumed Nrisimha’s fierce form. Those crazy and brave ones
danced happily. Those extremely brave ones played with Brahma and the
others, as if they were balls. Worshipped by brave ones, he was also
surrounded by many others, the likes of whom had never been seen before.
He blazed like the fire at the end of a kalpa. His three eyes were radiant. He
had matted hair, but there were no weapons on him. A dazzling crescent
moon ornamented his forehead. His cruel and sharp fangs were like the
discs of the crescent moon. His eyebrows were like fragments from
Akhandala’s bow.767 His fierce and loud roars echoed in the directions. He
was dark, like blue clouds or collyrium. He was terrible, with a fully-grown
beard. He whirled his trident around repeatedly, as if it was a piece from a
musical instrument. Extending his strength, the illustrious Virabhadra
arrived. Naming who he was, he asked, ‘Why have you called me here? O
lord of the universe! Please show me your favours. Command me and tell
me what is to be done.’ Hearing Virabhadra’s words, Mahesha looked at
him affectionately. The one who chastises the wicked lovingly addressed
him. Shankara said, ‘An untimely and terrible fear has arisen for devas. The
blazing Nriimsha is impossible to tolerate. You must pacify him. Try
conciliation and make him understand. If he is not pacified through this,
display my supreme Bhairava form. O Virabhadra! Follow my command.
Use your energy, the subtle against the subtle and the gross against the
gross. Bring me his head and hide.’ Thus addressed, the leader of ganas
assumed a peaceful form.”’
‘“He hurried to the place where Nrisimha was. Virabhadra Hara tried to
make Hari understand. Ishana addressed him in words that were like those
of a father speaking to his son. Virabhadra said, ‘O Bhagavan Madhava!
You have taken an avatara for the happiness of the universe. Paresha
Parameshthi has engaged you for the task of preservation. Earlier, you
assumed the form of Matsya.768 O Bhagavan! As you moved around, you
agitated the ocean with your tail and split the creatures who were there. You
supported the earth in the form of Kurma and raised it up in the form of
Varaha.769 Hiranyakashipu has been killed in this form as a lion. As
Vamana,770 you also used your valour to bind Bali. You are the undecaying
lord and all beings originate from you. Whenever any kind of misery is
generated in the world, you assume the form of an avatara and render it
hale. O Hari! No one is more devoted to Shiva than you are. You have
established the Vedas and dharma along an auspicious path. You assumed
this avatara for a reason. Hiranyakashipu has been killed and Prahlada has
been protected. O Bhagavan! Your form as Narasimha is extremely terrible.
O one whose atman is the universe! In my presence, please withdraw it.’ In
this way, Virabhadra addressed Nrisimha in peaceful words.”’
‘“But this made the greatly intoxicated one angry and he assumed a form
that was even more terrible. He spoke in words that were extremely terrible
and harsh. O sage! He displayed his terrifying fangs to the immensely brave
Virabhadra. Nrisimha said, ‘Return to wherever you have come from. Do
not seek to tell me what is beneficial. I will now destroy the entire universe,
with its mobile and immobile entities. For my sake, or for that of others, I
will not refrain from this destruction. I rule everything. Other than me, there
is no other ruler. It is through my favours that everything is free from fear. I
am the one who initiates, and also withdraws, every kind of power. O leader
of ganas! Know that every kind of potency, every kind of prosperity and
every kind of power is extended by my energy. Those who are greatly
learned know the truth, that I am beyond devas. Brahma, Shakra and the
other gods obtain their strength as my portions. Earlier, Brahma, the creator
of the universe, originated from the lotus in my navel. I am self-ruling and
greater than anyone else. I am the creator and the destroyer. I am the lord of
everything. This is my supreme energy. What else do you wish to hear?
Take refuge with me and return, bereft of any anxiety. O lord of ganas!
Know that everything is covered by my supremacy. The entire universe,
with its devas, asuras and humans, belongs to me. I am Kala, responsible
for the destruction of the worlds. I am the one who is engaged in the task of
destruction. O Virabhadra! Know that I cause death to Death. The devas are
alive through my favours.’ Hearing Hari’s words, which were full of
ahamkara, the infinitely valiant one laughed and replied, his lips quivering
as he slighted him.”’
‘“Virabhadra replied, ‘Do you not know of the lord of the universe, the
wielder of Pinaka, the destroyer? This wicked argument will only lead to
your destruction. Do any of your other avataras have any remnants left
now? Whatever you may have done, there is nothing of those that is left.
Tell me about the taint that has led to your present plight. He is
accomplished in destruction, and he will give you the remaining dakshina.
You are Prakriti. Rudra is Purusha and has placed the semen inside you. It is
thus that the five-faced grandfather was born from the lotus in your navel.
To create the three worlds, he engaged in fierce austerities and meditated on
Shankara Nilalohita in the centre of his forehead. For the sake of creation,
Shambhu emerged from his forehead. I am an ornament of the lord of
devas. I am his Bhairava form. I have been engaged, by Rudra, lord of
devas, to destroy you, through humility, or through strength. O Hari! He is
the lord of everything. You possess only one-sixteenth of his power. Having
shattered a single rakshasa, you have been smeared with ahamkara and are
roaring like a distracted person. A good turn done to the virtuous is revered
because it contributes to happiness. A good turn done to the wicked only
contributes to harm. O Nrisimha! Since you regard Mahesha as someone
who is subject to birth, you do not possess true jnana. You are immensely
haughty and suffer from aberrations in every possible way. O Nrisimha!
You are not the creator, the preserver or the destroyer. You are subservient
to another but are foolish in your mind. You are not self-ruling in any way.
You have been engaged by the wielder of Pinaka, like the power behind a
potter’s wheel. O Hari! You are subservient to him, and he engages you in
many avataras. When you assumed the form of Kurma, your skull was
flung away and even today, hangs in Hara’s necklace.771 A person who has
been burnt cannot bind anyone. In your portion, you assumed the form of
Varaha. Have you forgotten the hand of the one who removes impediments?
Your fangs were uprooted and flung more than one krosha away. O
Vishvaksena!772 Because you are deceitful, you will see yourself burnt by
the fire from the trident. At the time of Daksha’s sacrifice, my energetic
form severed your head. Your son, Brahma’s, fifth head was sliced off and
has still not been healed. O Hari! You have forgotten that too. In a battle,
you and the large number of Maruts, were defeated by Dadhichi.773 Scratch
your head. Have you forgotten that? O one with the chakra in your hand!
You love the valour of your chakra. Have you forgotten who created it and
where you got it from?774 I accepted all the worlds. You lie down on Shesha,
in the abode of waters.775 How can you be full of sattva? From you up to a
blade of grass, everything is extended because of Rudra’s powers. If you
think of yourself as powerful, that is only because of the fire that is in you.
A man is incapable of beholding the greatness of his energy. Only those
who are gross in vision regard Vishnu as the supreme objective.
Parameshvara is the origin of the space between heaven and earth, Indra,
Agni, Yama, Varuna, darkness and the light of the moon. If you are Kala, he
is Mahakala. Maheshvara is the destroyer of Kala. If you become the death
of Death, that is only because of one of his fierce digits. He is the steadfast
one. He is the one who does not decay. He is the valiant one. He is the
brave lord who protects the universe. He is the one who destroys the terrible
fear. He is the golden animal and the golden fever. You and the four-faced
one are not the ones who chastise this entire world. There is no doubt that
only Shambhu is the one who chastises everyone. Considering all this,
withdraw your own self. O Nrisimha! O ignorant one! Otherwise, you will
destroy yourself. Otherwise, Sthanu’s rage will descend on you now, like
the vajra and in the form of the great Bhairava. It will make you descend
into death.”’
‘Nandhishvara concluded, “Saying this, Virabhadra, who was not afraid
of anyone, stopped. Shiva’s form, as rage, watched, to discern Nrisimha’s
intentions.”’
OceanofPDF.com
Chapter 241-4(12) (Prelude to Sharabha Avatara)
‘Sanatkumara said, “O Nandishvara! O immensely wise one! Please show
me your compassion. Out of affection towards me, now please tell me what
happened next.”’
‘Nandishvara replied, “When Virabhadra said, this, Nrisimha was
overwhelmed with rage. He roared and with great speed, tried to seize him.
Meanwhile, Shiva’s extremely terrible energy arose. Invincible, it
enveloped the sky and became the direct reason for fear. Virabhadra’s form
could only be seen for an instant. Maheshvara’s energy was neither golden,
nor amiable. It did not originate in the sun, or in the fire. It did not resemble
lightning, or the moon. It was unmatched. All those energies merged into
Shankara’s energy. That great energy did not belong to the sky. Eventually,
it manifested itself in the form of the general Rudra, marked by a
malformed figure. Parameshvara became directly manifest in the form of
the destroyer. Seeing this, all the devas uttered auspicious sounds of
‘Victory’. He possessed one thousand hands and had matted hair. The
crescent moon was on his head. O brahmana! His entire body was large,
and he possessed wings and a beak. His large fangs were extremely sharp.
As weapons, his talons resembled the vajra. His throat was dark, and he
possessed mighty arms and legs. His complexion was like that of the fire.
His deep and fearful voice rumbled like the clouds that arise at the end of a
yuga. He was extremely angry and the fire that covered his dilated eyes was
like a demoness. His fangs and lips could be seen. Hara uttered the sound of
humkara. He manifested himself in such a fierce form. As soon as he saw
this enemy, his776 strength and valour were destroyed. He was confounded
and his dazzle resembled that of a firefly, under the one with the one
thousand rays.777 He used his wings to batter and shatter his navel and legs.
He bound his legs with his tail and encircled his hands with his hands.
Beating him in the chest, Hara used his arms to seize Hari. He suddenly
rose up into the sky with Vishnu, where devas and maharshis were, like a
hawk seizing a snake. Repeatedly, he hurled him up and flung him down.
As they flew and flew, he was confounded by the beating from Bhagavan’s
wings. The powerful Hari was incapacitated by Ishvara Hara. All the gods
followed him and praised him with words of, ‘I bow down’. Brahma and
the others and lords among sages lovingly and affectionately prostrated
themselves before him. As he was being conveyed in this fashion, under
someone else’s control, Hari’s face was dejected. He joined his hands in
salutation and with beautiful words, praised Paramesha. He used one
hundred and eight names to praise Mridha. Nrisimha repeatedly beseeched
Sharabheshvara.778 ‘O Parameshvara! Whenever my mind is tainted by
pride and I show you disrespect, I will be conveyed in this way by you.’
Nrisimha lovingly told Shankara this. Incapacitated, he bent down. Vishnu
was defeated and his life came to an end.779 In an instant, the powerful
Virabhadra destroyed his limbs, his face, whatever remained of his body
and his entire form.”’
‘“The divinity was in the form of Sharabha and Brahma and the others
praised the divinity Shankara, who brings welfare to all the worlds. The
devas said, ‘O Maheshvara! Brahma, Vishnu, Indra, Chandra, all the gods,
the maharshis and all the daityas have originated from you. O lord of
everything. You are the one who creates and protects Brahma, Vishnu, the
great Indra, Surya and the other gods and asuras. Since you take away
samsara, the learned speak of you as Hara.780 Since you seized Hari and
carried him away, the learned also speak of you as Hara. Dividing your
body into eight parts, you hold everything up. O Bhagavan! The gods and
others desire that you should protect us. You are the great Purusha,
Shambhu. You are Sarvesha. You are the leader of the gods. You are the
atman of those who possess nothing. You are the atman, without any
aberrations. You are the supreme brahman, the destination of the virtuous.
You are the friend of the distressed and are an ocean of compassion. You
are seen to be the wonderful paramatman. You are wise. You are the great
lord. Your sign is sacchidananda.’ Hearing the words of devas, Shambhu
Parameshvara spoke to those gods and divine and ancient maharshis. ‘Like
water poured into water, milk poured into milk and ghee poured into ghee,
Vishnu merges into Shiva and not into anyone else. It was Vishnu’s atman
that became the immensely strong Nrisimha and was suffused with
haughtiness. Thereafter, Nrisimha embarked on the task of destroying the
universe. Those of my devotees who desire success, will pray to him and
show him obeisance. He is the foremost among my devotees. Among my
devotees, he is the one who bestows boons.’ Saying this, while all the devas
looked on, Bhagavan, the immensely strong king of birds, vanished from
the spot. The illustrious and immensely strong Virabhadra, leader of ganas,
stripped the hide from Nrisimha and taking it with him, went to the
mountain. Since then, Shankara has worn Nrisimha’s hide as a garment. His
face became the most important in his garland of skulls. The devas lost their
fear and chanted about this account. Their eyes dilating in wonder, they
returned to wherever they had come from. This sacred account has the
essence of the Vedas. If a person reads it, or listens to it, he obtains
everything that he desires. It increases wealth, fame, the lifespan, freedom
from disease and nourishment. It eliminates every kind of impediment and
destroys every kind of ailment. It pacifies misery, accomplishes wishes and
is an abode of auspiciousness. It dispels untimely death, bestows
intelligence and destroys enemies. This supreme form of the wielder of
Pinaka is the form of Sharabha and it should be revealed only to those who
are Shiva’s devotees. It will be read and heard only by those whose atmans
are in Shiva. It bestows the nine kinds of devotion.781 It is divine and
develops internal intelligence. This must be read at the time of Shiva’s
festivals, on chaturdashi and ashtami and at the time of instating Shiva’s
image. It brings one closer to Shiva. A learned person should control
himself and read it when there is fear from thieves, tigers, Nrisimhas,782 his
own king or other kings, dust-storms, earthquakes, bandits, excessive rain,
descent of meteors, great storms and drought. When this is done, his
devotion to Shiva will become firm. Without any desire, if a person reads it,
or hears it, observing Ishvara’s vrata, he goes to Rudra’s world and
becomes Rudra’s follower. Having obtained Rudra’s world, he enjoys
himself with Rudra. O sage! As a result of Shiva’s compassion, he obtains
sayujya with him.”’
OceanofPDF.com
Chapter 242-4(13) (Prelude to Grihapati Avatara)
‘Nandishvara said, “O Brahma’s son! Listen lovingly to the conduct of
the one who wears the moon on his crest. Shiva happily took an avatara in
Vishvanara’s house. O sage! His name was Grihapati and he became the
lord of Agni’s world. The supreme lord is in all atmans and his energy was
like that of Agni. On the banks of the Narmada, there is the beautiful city of
Narmapura.783 Earlier, the sage Vishvanara used to live there. He was pure
in his atman and was a devotee of Tripura’s enemy. He followed the
ashrama of brahmacharya and was always engaged in sacrifices to the
brahman. His gotra784 was Shandilya. He was pure, in control of his mind
and with the energy of the brahman. He knew the meanings of all the
sacred texts and always followed good conduct. He was accomplished in
rites connected with Shiva. He was supreme among those who knew about
customary practices. Having thought about the auspicious qualities required
in a wife, Vishvanara followed the norms and married Kala’s daughter, who
was appropriate for him. He tended to the sacrificial fire and performed the
five yajnas.785 He constantly engaged in the six tasks786 and loved devas,
ancestors and guests. In this way, a long period of time passed for the
brahmana. His wife was named Shuchishmati and she was excellent in her
vows. She spoke to her husband. ‘O lord! Through your favours, I have
enjoyed every kind of object of pleasure. I have obtained every kind of
happiness required by a woman. O lord! However, I am asking you for
something that has been in my heart for a long time. It is appropriate for
householders, and you should grant it to me.’ Vishvanara replied, ‘O one
with the beautiful hips! I am always engaged in ensuring your pleasure and
there is nothing that cannot be granted to you. O immensely fortunate one!
Therefore, ask and I will give it to you without any delay. O fortunate one!
Through the favours of Mahesha, who causes everything that is beneficial,
there is nothing that cannot be obtained by me, in this world, or in the next
one.’ She heard the words of her husband, whom she regarded like a
divinity. With a delighted face, she clasped her hands together and spoke
humbly. Shuchishmati said, ‘O lord! If I am worthy of being given a boon
and if a boon is to be conferred on me, please give me a son who is
Mahesha’s equal. There is no other boon I wish for.’ Hearing her words, the
brahmana, pure in vows, immersed himself in samadhi for a while and
thought about it in his mind. ‘This slender-limbed one has asked for
something that is extremely difficult to obtain. This desire is a long distance
away, unless ensured by the one who does everything. Perhaps Shambhu
was stationed in her mouth in the form of speech. Other than him, who else
is capable of doing such a thing?’ Thinking this, the sage Vishvanara,
extensive in intelligence, spoke to his wife. He adhered to the principle of
having a single wife. Comforting his wife, the sage left for austerities.”’
‘“He quickly reached Varanasi, where the lord of Kashi himself resides.
He saw Manikarnika, where he got rid of the three kinds of hardship
accumulated across hundreds of births.787 He saw all the lingams,
Vishveshvara being the most important. He bathed in all the ponds, wells,
tanks and lakes. He bent down and prostrated himself before all the
Vinayakas, Gouri and Sharva. He worshipped Kalaraja Bhairava, who
devours sins. He carefully praised the ganas, Dandanayaka being the
foremost. He satisfied Keshava, Adikeshava being the foremost. He
repeatedly prostrated himself before the various Suryas, Lokarka being the
foremost. Attentively, he offered pindas at all the tirthas. He offered food
and other things to thousands of sages and brahmanas. Devotedly, he
performed a great worship of the lingams, with upachara. He wondered,
‘Which lingam will bring success quickly? Desiring a son, where should
one steadfastly pursue austerities?’ The sage Vishvanara, excellent in
intelligence, thought about this for some time and praised the Viresha
lingam, as one that would quickly grant a son. There are thousands and an
innumerable number of siddhas who have obtained siddhi there.
Vireshvara788 is therefore famous as a siddha-lingam. If anyone devotedly
performs worship at the great lingam of Vireshvara, he obtains a long
lifespan, everything that he desires and innumerable sons and other things.
‘I will also worship Viresha thrice a day. I will quickly obtain a son, as
desired by my wife.’ The intelligent and patient brahmana, Vishvanara,
made up his mind in this way. He bathed in Chandrakupa789 and followed
the vrata and niyamas. For a month, he ate only once a day. For another
month, he only ate in the night. For another month, he only ate what he had
not asked for.790 For another month, he gave up all food. For another month,
he subsisted only on milk. For another month, he ate only fruits and
vegetables. For another month, he subsisted only on a fistful of sesamum.
For another month, he subsisted on a liquid diet. For another month, he
lived on panchagavya.791 For another month, he observed chandrayana
vrata.792 For another month, he drank water obtained through the tip of a
blade of kusha grass. For another month, he subsisted on air. In this way, he
tormented himself through these wonderful austerities for a year. Thrice a
day, he devotedly worshipped Viresha’s excellent lingam.”’
‘“In the thirteenth month, in the morning, the brahmana bathed in the
waters of the one with three flows.793 When he went to Viresha, in the centre
of the lingam, the store of austerities saw a child who was eight years old.
The boy wore ashes as an ornament. His eyes extended all the way up to his
ears. His lips were red. The beautiful, matted hair on his head was tawny.
He had a smile on his face. Though his features and garb were appropriate
to those of a child, he was clearly intelligent. Laughing in his own pastimes,
he was chanting suktas794 from the shruti texts. When the sage saw him, he
was delighted, and his body hair stood up. In his mind, he repeatedly said,
‘I bow down before you.’ The successful Vishvanara praised Shambhu, the
great bliss, who had assumed the form of the child. He used eight verses
that yield everything desired. Vishvanara said, ‘The brahman is one,
without a second. That is the truth and there is no other truth. Rudra is one,
without a second. Therefore, I seek refuge with Mahesha alone. O
Shambhu! You are the creator and the destroyer of everything. You have
one form but manifest yourself in many forms. You are without a form.
Dharma is one, though it appears in many forms. O Isha! Therefore, I do
not seek refuge in anyone else. A rope can seem to be a snake. An oyster
can seem to be silver. A mirage can seem to be water. But these aren’t real.
When he is known, truth remains and prapancha melts away. Therefore, I
seek refuge with Mahesha. There is coolness in water, heat in fire,
scorching in the sun, pleasantness in the moon, fragrance in flowers and
ghee in milk. O Shambhu! Like that, you are in everything. Therefore, I
seek refuge with you. You are the receptivity of sound in the ears, smell in
the nose, capacity to arrive from a distance in the feet, the capability of the
eyes to see and of the tongue to taste. Who knows you properly? Therefore,
I seek refuge with you. O Isha! No one knows you directly, not Vishnu, not
Vidhatri who created everything, not Indras among yogis, not Indra and not
the foremost among devas. Only a devotee knows. Therefore, I seek refuge
with you. You have no gotra. You have no birth. You have no destruction.
You have no form. You have no notion of good conduct. You have no
country. O Ishvara! Despite that, you are the lord of the three worlds and
satisfy our desires. Therefore, I worship you. Everything flows from you.
You are everything. O Smara’s enemy! You are Gouri’s lord. You are naked
and extremely serene. You are old. You are young. You are a child. There is
nothing other than you. I bow down before you.’ Praising him, the
brahmana fell down on the ground, joining his hands in salutation. The
child became more aged than the aged and spoke in an extremely gentle
voice to the brahmana. The child said, ‘O Vishvanara! O best among sages!
O brahmana! I am satisfied and extremely pleased with you. Ask for an
excellent boon.’ Delighted in his mind and successful in his objective, the
sage Vishvanara got up. The best among sages replied to Shankara, who
had assumed the form of a child.”’
‘“Vishvanara said, ‘O Maheshvara! O lord! You are omniscient and
nothing is not known to you. O Bhagavan! You are inside all atmans. O
Sharva! You are the one who grants everything. That being the case, why
are you telling me to behave in a miserable way and ask for something? O
Mahesha! Knowing this, do what you wish to do.’ Hearing the words of
Vishvanara, who was pure and had observed a pure vow, the divinity, who
was in the pure form of a child, smiled. ‘O pure one! Shuchishmati has a
desire in her heart. There is no doubt that it will be satisfied within a short
period of time. O immensely intelligent one! Through Shuchishmati, I will
become your son. I will be famous under the name of Grihapati and will be
pure, loved by all the immortals. The eight verses you uttered will be the
sacred abhilashashtaka.795 In Shiva’s presence, if this is chanted thrice a
day, for a year, all desires will be satisfied. The reading of this stotram796
will bestow sons, grandsons and wealth. It will bestow every kind of peace
and destroy every kind of hardship. There is no doubt that it will grant
heaven, emancipation and prosperity. It will be equal to all other stotrams
and will always bestow everything desired. If a person gets up in the
morning, bathes, worships Shambhu’s lingam and performs japa with this
stotram, doing this for a year, he will have a son. Abhilashashtaka must not
be revealed to anyone. It must be preserved in secret. Through this, the
most barren among women will have a son. If a man or a woman follows
the rules, and in the presence of a lingam, performs japa with this stotram
for a year, there is no doubt that the person will have a son.’ Having said
this, Shambhu, the destination of the virtuous, who had assumed the form of
Chapter 243-4(14) (Grihapati Avatara)
‘Nandishvara said, “Full of great joy, the brahmana returned home. He
told his beloved everything that had occurred. Hearing this, Shuchishmati,
the brahmana’s wife, was filled with joy. Full of great love, she praised her
own good fortune. After some time, she became pregnant. The rite known
as garbhalambhana was carried out in the proper way. Thereafter, as the
foetus grew, the learned husband followed the rules of the grihya sutras797
and had the rite of pumsavana carried out. So that the foetus might grow
properly and so that there might be an easy delivery, accomplished in
learning, he had simantonnayana carried out in the eighth month. An
auspicious stellar moment arrived. Guru798 was at the centre and the lagna799
was auspicious. The conjunction of the planets was excellent.
Shuchishmati’s son was born, with a face that resembled the lord of the
stars.800 When the destroyer of all misfortunes was born, the lamps in the
delivery chamber faded as a result of his brilliance. Sharva, who brings
happiness to all the residents of earth, heaven and the intervening region,
was born. The smoke that arose upwards from the house became a fragrant
breeze that spread in the directions. The dense clouds rained down showers
of flowers with fragrant scents. The drums of devas were sounded, and the
directions turned radiant. In every direction, rivers and the minds of beings
became sparkling. Tamas withdrew from darkness and rajas withdrew from
dust.801 The purity of sattva was everywhere, and nectar showered down.
Everywhere, speech turned pleasant and living beings spoke pleasantly.
Apsaras, with Rambha leading the way, arrived, holding auspicious articles
in their hands. Thousands of vidyadhara and kinnara women arrived there,
as did women from among uragas and yakshas. They honoured him,
singing many kinds of auspicious songs in sweet voices. For the
pacification rite, the sages who came to Vishvanara’s house were Marichi,
Atri, Pulaha, Pulastya, Kratu, Angiras, Vasishtha, Kashyapa, Agastya,
Mandavi’s son Vibhanda, Lomasha, Romacharana, Bharadvaja, Goutama,
Bhrigu, Galava, Garga, Jatukarna, Parashara, Apastamba, Yajnavalkya,
Daksha, Valmiki, Mudgala, Shatatapa, Likhita, Shilada, Shankha,
Uncchabhuk, Jamadagni, Samvarta, Matanga, Bharata, Amshuman, Vyasa,
Katyayana, Kutsa, Shounaka, Sushruta, Shuka, Rishyashringa, Durvasa,
Shuchi, Narada, Tumburu, Uttanka, Vamadeva, Pavana, Asit-Devala,802
Salankayana, Harita, Vishvamitra, Bhargava, Mrikandu and his son,
Parvata, Daruka, Dhoumya, Upamanyu and others. The daughters of the
sages also arrived. Brahma arrived with Brihaspati. The divinity who rides
on Garuda arrived. Vrishadhvaja arrived with Nandi, Bhringi and Gouri.
The gods arrived, with the great Indra leading them. Nagas, residents of
Patala, came. Many rivers and large oceans arrived, bearing jewels.
Thousands of immobile entities came, assuming mobile forms. There were
great festivities, as if there was moonlight at the wrong time.”’
‘“Vidhatri himself performed the jatakarma rites. Reflecting on the shruti
texts and on his form, he gave him the name of Grihapati. This name was
given to him on the eleventh day. The rites of namakarana were observed,
to the utterance of chants from the shruti texts. Uttering mantras from the
four nigama texts and pronouncing benedictions, the grandfather took his
leave from everyone and left, astride his swan. Following the customary
practices of the world, Hara and Hari performed the appropriate rites of
protection for the child. Astride their mounts, they left for their own abodes.
‘How wonderful is his great energy. How wonderful. He bears all the
auspicious signs on his limbs. How wonderful is Shuchishmati’s good
fortune. Hara himself has been born through her. There is nothing
wonderful in this. Sharva has incarnated himself through his own devotee.
Rudra has himself arrived because Rudra has been worshipped.’ In this
way, full of joy and with their body hair standing up in delight, they spoke
to each other. They then took their leave from Vishvanara and returned to
wherever they had come from.”’
‘“A person in grahasthya ashrama desires a son. The eternal shruti texts
say that one conquers the world through a son. Without a son, the house is
empty. The earning of wealth is futile. Without a son, austerities are
destroyed. A person without a son is not sanctified. There is no gain greater
than that of obtaining a son. There is no happiness greater than that of
obtaining a son. In this world and in the next world, there is no friend
greater than that of a son. In the fourth month, the father performed the
samskara of nishkramana and took him out of the house.803 Annaprashana
was performed after six months and at the end of a year, chudakarma was
carried out. Accomplished in rites, when it was the conjunction of Shravana
nakshatra, he had karnavedha804 carried out. So as to increase his energy as
a brahmana, he made him observe a vrata in his fifth year. Thereafter,
following upanayana,805 the intelligent one taught him the Vedas. For one
year, following the norms and the due order, he studied the Vedas and the
Vedangas. Strong in capacity, he achieved all this learning on his own. The
guru’s mouth was more like a mere witness. He possessed humility and the
other qualities. In the ninth year, Narada arrived in Vishvanara’s house to
see Grihapati and found him serving his parents. Having reached
Vishvanara’s cottage, the devarshi was curious. Having duly taken his seat,
he asked about their welfare. He remembered Shiva’s lotus feet and told
Vishvanara about his son’s destiny and dharma. He told Vishvanara’s son,
‘Come and sit on my lap. I will examine the signs. Show me your right
hand.’ Thus addressed by the sage, the child took his father’s permission.
The handsome child prostrated himself before Narada and devotedly sat
down. Narada examined everything, his palate and his tongue. Then, urged
by Shiva, the intelligent one spoke to Vishvanara. Narada said, ‘O
Vishvanara! O sage! Listen. I will lovingly tell you about the signs on your
son. Your son possesses excellent marks on all his limbs. He has extremely
auspicious signs. He possesses all the qualities and is marked by all the
auspicious signs. All his digits are sparklingly pure. However, it is destiny
alone that can protect him. Therefore, every effort must be made to protect
the child. When destiny turns adverse, even good qualities can turn into
taints. In the twelfth month from now, I fear danger to him from fire and
lightning.’ Saying this, Narada returned to the world of devas, where he had
come from.”’
OceanofPDF.com
Chapter 244-4(15) (Grihapati Avatara Continued)
‘Nandishvara said, “Hearing what Narada had said, Vishvanara and his
wife thought that this was like an extremely terrible bolt of lightning.
‘Alas!’ He beat his chest with these words. Suffering from great grief on
account of his son, he lost his senses. Shuchishmati also found this
impossible to bear. Suffering from grief, she wept loudly. Her senses were
agitated, and she lamented loudly. Hearing her loud shrieks, Vishvanara
regained his senses and cried out loudly, ‘What is this? Where is Grihapati?
He is like my breath of life, located outside my body. What is this? He is
the lord of all my senses.’ The child, Grihapati, Shankara’s portion, saw that
his parents were shrouded in great grief. He smiled and spoke to them.
Grihapati asked, ‘O mother! O father! What is the reason for this now?
Why are you crying? Where has this fright come from? The dust from your
feet provides armour for my body. What strength do fickle and insignificant
aspects of time and destiny have against me? O parents! Listen to my
pledge. If I am truly your son, I will do that which will terrify death. I will
worship Mrityunjaya, the omniscient one who grants everything to the
virtuous. I will perform japa for Mahakala. O parents! I am telling you the
truth.’ Hearing his words, the aged brahmana couple forgot the torment, as
if a shower of nectar had been poured over the prospect of untimely death.
The brahmana couple said, ‘Please say it again. What was that? Please say
it again. What was that? Please state it once more. What will fickle and
insignificant time and destiny do to you? You have spoken about a great
means of remedying our torment, that of worshipping the divinity
Mrityunjaya. There is nothing more beneficial than seeking refuge in
Shambhu. He does what is beyond anything contemplated by wishes. He is
the one who destroys sins. O son! Haven’t you heard the earlier account
about Shvetaketu? He was bound in Kala’s noose, but the destroyer of
Tripura saved him. When he was only eight years old, Shilada’s son was
seized by death. However, Shiva made him one of his own people, Nandi,
who delights the universe. When the ocean of milk was churned, the terrible
poison known as halahala arose, as terrible as the fire of dissolution. But he
drank it and saved the three worlds. Jalandhara was extremely insolent and
stole the prosperity of the three worlds. With his beautiful toe, he806 created
a chakra and slew him. Earlier, the residents of Tripura were confounded
because they owned the prosperity of the three worlds. He brought them
down with a single blazing arrow, drying them up like the sun. Kama
managed to defeat the three worlds. While Aja807 and the others looked on,
he cast a glance at him and defeated him, giving him the title of Ananga.808
He is the creator of Brahma, Meghavahana,809 Achyuta and the others. O
son! Go and seek refuge with Shiva, the crest and protector of the universe.’
Having obtained permission, he prostrated himself at their feet. Having
performed their pradakshina, he went out.”’
‘“He reached Kashi, difficult for Brahma, Narayana and others to reach.
The place is protected by Vishvesha and destroys great whirlpools of
torment. The divine river ornaments it, like a necklace around its neck.
Hara’s radiant wife, the possessor of wonderful qualities, is also present
there. The lord among brahmanas first went to Manikarnika. Following the
norms, he bathed there and saw Lord Vishveshvara. The intelligent one
joined his hands in salutation above his head and was filled with great joy.
He prostrated himself before the one who instils life into the three worlds
and saves them. Seeing that lingam, his heart was repeatedly satisfied.
‘There is no doubt that excellent and supreme bliss has manifested itself
now. In the three worlds, with their mobile and immobile entities, there is
no one more blessed than me. Today, I have been able to see the handsome
Lord Vishveshvara. Earlier, maharshi Narada came and said all that so that
my good fortune would rise. I am now successful in my objective.’ In this
amrita of bliss, he performed all the required rites. On an auspicious day, he
established a lingam that would be beneficial in every possible way.810 He
accepted terrible niyamas that are difficult for even those with cleansed
atmans to undertake. He filled one hundred and eight pots with auspicious
water from Ganga, straining them with a pure piece of cloth. Pure in his
atman, he did this every day for Shiva. He offered him a garland made out
of blue lotuses. He offered garlands made out of one thousand and eight
flowers. Once every paksha, or once every month, he ate tubers, roots and
fruits. For six months, he patiently survived only on dried leaves. He
subsisted on air for another six months. For six months, he only drank drops
of water. O Narada! In this way, the great-souled one spent a year.811 The
brahmana tormented himself, with his mind fixed on Shiva alone.”’
‘“In his twelfth year, as if to make the words spoken by Narada true, the
one who wields the vajra as a weapon, appeared before him and said, ‘O
brahmana! I am Shatakratu. I am pleased with your auspicious vows. Ask
for the boon that is in your mind. I will give it to you.’ Hearing the words of
the great Indra, the son of the sage praised him in sweet aksharas, but also
spoke the following patient and sweet words. Grihapati said, ‘O Maghavan!
O Vritra’s enemy! I know you. You are the one with the vajra in your hand.
I do not desire a boon from you. Shankara is the one who will grant me a
boon.’ Indra replied, ‘O child! Shankara is not distinct from me. I am lord
of the devas. Give up this folly. Without any delay, ask for a boon from me.’
Grihapati said, ‘O Ahalya’s husband!812 O wicked one! O enemy of gotras!
O chastiser of Paka! It is evident that I will not seek anything from any deva
other than Pashupati.’ Hearing these words, the eyes of the wielder of vajra
turned red in rage. He raised the terrible vajra and threatened the child.
Seeing the vajra, which blazed like lightning, he remembered Narada’s
words and overwhelmed by fear, lost his senses. However, Shambhu,
Gouri’s husband, appeared in front of him. Touching him, it was as if he
revived him. He said, ‘Arise! Get up. May this end in something that is
fortunate for you.’ He opened his eyes, which were like lotuses that had
gone to sleep at the end of the day. Getting up, in front of him, he saw
Shambhu, with a radiance more than that of one hundred suns. He saw the
eye on Vrishadhvaja’s forehead and the dark throat. The mountain’s
daughter was on Chandrashekhara’s left. His matted hair was radiant, and
his weapons were the trident and the Ajagava bow. His clear complexion
was as white as camphor. He wore an elephant’s hide. From his guru’s
words from the agama texts, he recognized Mahadeva. His voice choked in
tears of joy and his body hair stood up. He covered his face with the hem of
his garment. For a while, the son stood there, immobile, like Mount
Chitrakuta. It was as if a person has suddenly become wealthy and has
forgotten himself. He was unable to praise, show obeisance, or say anything
at all.”’
‘“When he was unable, Shankara smiled and spoke. Ishvara said, ‘O
child! O Grihapati! Shakra has raised the vajra in his hand. I know that you
are frightened. Do not be scared. I only wanted to test you. Shakra, the
vajra, or the Destroyer cannot do anything to my devotee. I used my powers
to assume Indra’s form and scare you. O fortunate one! I will bestow a boon
on you. You will obtain the status of Agni.813 You will be able to bestow
boons on all devas. You will be Agni in all beings, the Ishvara inside them.
You will obtain a kingdom that is in the direction between those of
Dharmaraja and Indra.814 The lingam that you have established will be
known by your name. It will be known as Agnishvara and will extend every
kind of energy.815 Devotees of Agnishvara will have no fear from fire or
lightning. They will never suffer from digestive problems816 or face
untimely death. Agnishvara bestows every kind of prosperity. Even if a
devotee happens to die in a place other than Kashi, he obtains greatness in
Vahni’s world.’ Saying this, he summoned his relatives and while they
watched, he instated him as a guardian of a direction. Shiva then entered
that lingam. O Janardana!817 I have thus described Agni avatara to you. O
son! This avatara of Shankara, the paramatman, is also named after
Grihapati. There is the beautiful, radiant and supreme city of
Chitrahotrapuri. It bestows happiness. Jataveda’s818 devotees reside there. If
a person is firm in spirit, conquers his senses and enters the fire, even if this
happens to be a woman who is firm in spirit, such a person obtains all of
Agni’s energy. Brahmanas who offer oblations to the ancestors through
agnihotra and those who are brahmacharis and observe the five fires,819
become radiant in Agni’s world. During winter, if a person donates bundles
of kindling to those who are suffering from the cold, or if he makes
firebricks, he resides in Agni’s presence. If a person lights the funeral pyre
for those who have no protector,820 or if he persuades others to do so,
because he himself is incapable, he obtains greatness in Agni’s world. For
brahmanas, the fire is the supreme means for obtaining benefit. Agni is
certainly the guru, the deva, the vrata and the tirtha. Anything impure is
instantly purified as soon as it comes into contact with fire. Since it purifies,
it is known as Pavaka.821 It is directly there in the inner atman. As digestive
fire, it digests pieces of flesh in the stomach. But it does not digest the
pieces of flesh in the muscles of women.822 This energetic form of
Shambhu’s is evident, with the power to burn down. Other than this, what
can one see that is the creator, preserver and destroyer? Chitrabhanu823 is
directly the eye of the lord of the three worlds. In this world that is full of
blind darkness, what else can provide illumination? Incense, lamps,
naivedya,824 milk, curd, ghee and sugarcane juice are all offered into the fire
and then reach devas in heaven.”’
Chapter 245-4(16) (Yaksheshvara Avatara)
‘Nandishvara said, “O lord among sages! Hear about Shambhu’s
Yaksheshvara avatara. It destroys the pride of the insolent and increases
devotion among the virtuous. In earlier times, in pursuit of their own selfish
motives, the immensely strong devas and daityas churned the ocean of
milk, so that they might obtain the nectar. Gods and danavas churned the
ocean of milk earlier, so that amrita might be obtained. At that time, the fire
of poison arose, as radiant as the fire of destruction. On seeing this, all the
devas and daityas were agitated by fear. O son! They swiftly fled and
sought refuge with Shambhu. All of them saw Shankara, the crest among all
the devas. Along with Achyuta, they lowered their heads, praised him
devotedly and prostrated themselves. Bhagavan Shankara, affectionate
towards his devotees, was pleased at this. He drank that extremely terrible
poison, which had made large numbers of gods and asuras suffer. When he
drank it, that fierce and terrible poison remained stuck in his neck.
Therefore, the lord dazzled as Nilakantha.825 The large number of gods and
asuras started to churn again. As a result of Shiva’s favours, all of them had
been freed from the prospect of being burnt down by the poison. O son! O
sage! Many jewels emerged. O sage! But the gods and danavas really
sought amrita. As a result of Hari’s favour, only devas drank it, not the
asuras. Many great jewels also arose. O sage! There was a great duel
between devas and danavas. Afflicted by fear on account of Rahu, Chandra
fled. He went to Shambhu’s abode and agitated, sought refuge with him. He
praised him and prostrated himself, exclaiming, ‘Please save me. Protect
me.’ Shankara, who is affectionate towards his devotees, granted him
freedom from fear. Chandra had sought refuge with the lord, and he wore
him on his head. Rahu also arrived there. He too lovingly praised Shankara,
the lord of everything, in eloquent words and prostrated himself. Shambhu
discerned what he wanted and fixed the head, severed earlier by Achyuta,
on the neck. That came to be known as Ketu.826 In the battle, all the asuras
were defeated by devas. Having drunk amrita, all the gods had become
extremely strong and were victorious.”’
‘“Vishnu all the others became extremely proud. Their strength had
sprouted, and they were deluded by Shiva’s maya. The divinity Shankara,
the lord of everyone, is the one who takes away pride. O sage! He assumed
the form of Yaksha and quickly went to where devas were. Yakshapati827
saw that all of them, with Achyuta in the forefront, were full of great
arrogance in their minds. Mahesha, the one who takes away pride, spoke.
Yaksheshvara asked, ‘O gods! Why are all of you stationed here, as if all of
you are pieces of wood? I am asking you. Tell me the reason.’ The devas
replied, ‘O divinity! An extremely terrible battle took place. All the asuras
were destroyed. The remaining ones fled. All of us are extremely brave. We
have become stronger and are the slayers of daityas. How can daityas,
inferior in strength, stand in front of us?’ He heard the words of the gods,
haughty and proud. Mahadeva, the destroyer of insolence, spoke in the form
of Yaksha. Yaksheshvara replied, ‘O all you gods! Listen lovingly to my
words. I am speaking the truth. This is not false. It will destroy all your
pride. You should not be proud in this way. You have forgotten the great
Lord Mahesha, who is the creator and the destroyer. You should not boast
about your strength in vain. You are insolent and are boasting about your
strength, as if your own strength is great. I have placed this blade of grass
here. O gods! Use your weapons to sever it.’ Saying this, so as to destroy
every kind of insolence, Ishvara, the destination of the virtuous, hurled a
blade of grass in front of them. All the gods, Vishnu at the forefront, prided
themselves on being brave. They exhibited their own manliness and hurled
their own respective weapons. All of those weapons of the residents of
heaven were quickly rendered futile because of the powers of Shiva, the one
who takes away the pride of the foolish.”’
‘“At that time, a voice was heard from the sky, dispelling the surprise of
devas. ‘O devas! This Yaksha is Shankara, the one who takes away
everyone’s pride. He is Parameshvara, the creator, the preserver and the
destroyer. Living beings are strong because of his strength, not because of
any other reason. Because of the powers of maya of your own lord, Shiva,
you were deluded. O gods! You were intoxicated and did not recognize the
lord even now.’ Hearing the words from the sky, the gods were no longer
surprised. They prostrated themselves before Yaksheshvara and praised
Isha. The devas said, ‘O lord of devas! O Mahadeva! O one who takes away
every kind of pride! O Yaksheshvara! O lord! Your pastimes are great and
your maya is wonderful. In the form of Yaksha, we have been deluded by
your maya even now. Though you were in front of us, separated from you,
we spoke to you in words that were full of insolence. O lord! Through your
favours, we have regained jnana now. O Shankara! You are the creator, the
preserver and the destroyer, not anyone else. You are the one who activates
every kind of power and withdraws it. O Sarvesha! You are the undecaying
paramatman, without a second. In the form of Yaksheshvara, you have
taken away all our pride. In truth, we think that you have shown us your
favours and compassion.’ Yakshanatha then showed his favours on all the
gods. Using many kinds of words, he made them understand. Thereafter, he
vanished from the spot. Shambhu’s avatara, which brings happiness, has
thus been described. This is known as Yaksheshvara. It bestows joy and
satisfaction and grants freedom from fear. This account is unsullied and
takes away every kind of pride. It always bestows supreme serenity on the
virtuous and grants objects of pleasure and emancipation to men. If an
intelligent man devotedly hears this, or makes it heard, he obtains
everything that he desires and attains the desired end.”’
OceanofPDF.com
Chapter 246-4(17) (Ten Avataras of Shiva)
‘Nandishvara said, “Hear about Girisha’s first ten avataras, the most
important being Mahakala. Devotees worship them in accordance with the
methods described in texts on worship. The first of these is Mahakala,
bestowing objects of pleasure and emancipation on the virtuous. The Shakti
there is Mahakali, granting devotees the desired fruits. The second is named
Tara and the Shakti is Taraa. Both of them bestow objects of pleasure,
emancipation and happiness on those who serve them. The third avatara of
Bhuvanesha828 is described as Bala. The Bhuvaneshi Shakti there is known
as Balaa, bestowing happiness on the virtuous. The fourth is known as
Shrividyesha Shodasha and Shivaa there is Shrividya Shodashi. As fruits,
they bestow happiness, objects of pleasure and emancipation on devotees.
The fifth is known as Bhairava, always granting devotees whatever is
desired. There, Girija is Bhairavi, always granting virtuous worshippers
whatever they wish for. Shiva’s sixth avatara is famous under the name of
Chinnamastaka. As Chinnamastakaa, Girija bestows on devotees whatever
they desire. Shambhu’s seventh avatara is Dhumavat, granting every kind
of wish as fruit. Shivaa there is Dhumavati, granting virtuous worshippers
whatever they wish for. Shiva’s eighth avatara is Bagalamukha, the source
of happiness. The Shakti there is famous as Bagalamukhi and she is the
source of great bliss. Shiva’s ninth avatara is described as Matanga. In the
form of Matangi, Sharvani grants as fruits everything desired. Shambhu’s
tenth avatara is Kamala, the one who grants objects of pleasure and
emancipation as fruits. Girija is Kamalaa there and protects her own
devotees. These ten avataras of Shiva bestow happiness. They always grant
virtuous devotees objects of pleasure and emancipation. These ten avataras
of the great-souled Shankara bestow diverse kinds of happiness on those
who constantly serve them, without any aberrations. O sage! I have
described the greatness of the ten avataras. Know that, as described in
sacred texts of tantra and in other places, they yield everything wished for.
O sage! The greatness of the Shaktis is also wonderful. Know that, as
described in sacred texts of tantra and in other places, they yield everything
wished for. It is held that these Shaktis are supreme in slaying the enemy
and other tasks. They always punish the crooked and increase the energy of
the brahman. O brahmana! Starting with Mahakala, I have thus described
to you the ten auspicious avataras of Mahesha, along with their Shaktis.
Full of great devotion, if a person studies this auspicious and unblemished
account at the time of all Shiva’s festivals, he is extremely loved by
Shambhu. Brahmanas obtain the energy of the brahman, kshatriyas are
victorious, vaishyas obtain wealth and shudras obtain happiness. Those
who follow Shankara’s dharma listen to this account and become happy and
especially devoted to Shiva.”’
OceanofPDF.com
Chapter 247-4(18) (Eleven Avataras)
‘Nandishvara said, “Hear about Shankara’s eleven supreme avataras. If
one hears about them, nothing that is generated from the false829 can create
impediments. Earlier, all the gods, with Shakra as the leader, were defeated
by the daityas. Terrified, they fled from their own city of Amaravati.
Oppressed by daityas, devas went to Kashyapa’s presence. They lowered
their shoulders and clasped their hands. Very agitated, they prostrated
themselves. After bending down, all the gods affectionately told him
everything. They quickly informed him about their misery, resulting from
the defeat. O son! They told their father, Kashyapa, this and his mind was
attached to Shiva. Hearing about the grief of the immortals, he was
exceedingly unhappy. The sage comforted them. Serene in his intelligence,
he resorted to his patience. O sage! Extremely cheerful, he went to
Vishveshvara’s city of Kashi. Following the norms, he lovingly bathed in
the waters of Ganga. He worshipped the lord, Sarveshvara Vishveshvara,
along with Uma. He established Shiva’s lingam properly and performed
extensive austerities directed towards Shambhu. He did this cheerfully, with
the welfare of devas in mind. O sage! While he engaged in these austerities,
a long period of time elapsed. He resorted to his patience and fixed his mind
on Shiva’s lotus feet. After this, to bestow a boon on the rishi, Shambhu
manifested himself. He is attached to those whose minds are devoted to him
and he is a friend of the distressed and the objective of the virtuous.”’
‘“Seeing Mahesha, he joined his hands in salutation and prostrated
himself. O son! Extensive in his intelligence, Kashyapa delightedly praised
the divinity. Kashyapa said, ‘O lord of devas! O Mahadeva! O one who is
affectionate towards those who seek refuge! You are Sarveshvara. You are
the paramatman. You can be reached through dhyana. You are without
decay. O Maheshvara! You are the one who chastises strong ones. You are
the destination of the virtuous. You are a friend to the distressed. You are an
ocean of compassion. Your accomplished intelligence is intent on protecting
your devotees. These gods are your own. In particular, they are your
devotees. O lord! They have now been defeated by the daityas. Please save
those miserable ones. Even Rama’s lord is incapable of countering this
repeated misery. Therefore, the grieving gods sought refuge with me and
told me this. O divinity! O lord of devas! You are the one who destroys the
misery of devas. That is the reason I faithfully completed these austerities,
to please you and seek refuge with you. O Maheshvara! In every possible
way, I have sought refuge with you. O lord! Please fulfil my wishes and
destroy the misery of devas. O lord of devas! I am particularly miserable
because my sons are suffering. O lord! Make me happy and help the
residents of heaven. O lord! Devas and yakshas were born as my sons and
they have been defeated. O Shambhu! The daityas are extremely strong.
Please grant joy to devas. O Mahesha! Please help the gods in every
possible way. O lord! Let gods not be constrained by impediments created
by the daityas.’ Hearing this, Sarvesha Shankara uttered words of assent.
While he looked on, Bhagavan Hara vanished from the spot.”’
‘“Extremely joyous, Kashyapa swiftly returned to his own abode and
lovingly told the lords among gods everything that had occurred. So as to
make his own words come true, Shankara Sharva was born through Surabhi
and Kashyapa in eleven different forms.830 All of them were full of Shiva
and there were great festivities. The gods happily arrived in the sage
Kashyapa’s house to see them. They were (1) Kapalin; (2) Pingala; (3)
Bhima; (4) Virupaksha; (5) Vilohita; (6) Shastri; (7) Ajapada; (8)
Ahirbudhnya; (9) Shambhu; (10) Chanda and (11) Bhava. These are said to
be the eleven Rudras who were the sons of Surabhi. They were forms of
Shiva and were born to accomplish the task of devas and ensure happiness.
These brave sons of Kashyapa, the Rudras, were extremely strong and
valiant. They helped devas in the battle and slew daityas. It is because of
the favours of the Rudras that devas were fearless and defeated the daityas.
All of them, Shakra and the others, got their own kingdoms back and their
minds went back to their natural states. Even today, all the great Rudras are
Shiva’s own forms. To protect devas, they are always radiant in the
firmament. They reside in Ishana’s city831 and are affectionate towards their
devotees. Accomplished in many kinds of pastimes, they always amuse
themselves there. One crore Rudras are described as their followers.
Dividing themselves, they reside everywhere in the three worlds. O son! I
have thus described Shankara’s eleven avataras to you. They are the Rudras
and bring happiness to all the worlds. This unblemished account destroys
all sins. It bestows wealth, fame and a long lifespan and grants everything
that is desired. O son! If a person controls himself and hears, or makes
Chapter 248-4(19) (Story of Durvasa)
‘Nandishvara said, “O great sage! Hear about another account of
Shambhu’s conduct. For the sake of dharma, Shankara was born as
Durvasa. Brahma’s son was a great ascetic.832 The lord knew about the
brahman. The intelligent one was Anasuya’s husband and he followed
Brahma’s commands. Instructed by Brahma and desiring a son, along with
his wife, he went to the mountain named Rikshakula833 to perform
austerities. Along the banks of the Nirvindhya river, he performed
pranayama in the proper way. Without the opposite pairs of sentiments, the
sage immersed himself in deep austerities for one hundred years. ‘The
single Ishvara is the great lord who is free from aberrations. Let him firmly
make up his mind that he will grant me a son as a boon.’834 A long period of
time passed. He tormented himself through these excellent austerities. A
great and pure blaze emerged from his head. O lord among sages! It almost
burnt down all the worlds. All the gods and rishis, Vasava and the others,
suffered. O sage! Suffering excessively from those flames, all the gods,
Vasava and the others, and the sages quickly left for Brahma’s abode. They
bent down in the proper way. Praising him, they reported their own
miseries. O son! Along with the gods, Brahma went to Vishnu’s excellent
world. Having gone there, the gods and Vidhatri bent down before Rama’s
lord in the proper way and praised him. O sage! They told Vishnu, who was
lying down on Ananta,835 about their own miseries. Along with Vidhatri and
the gods, Vishnu quickly went to Rudra’s abode. There, he prostrated
himself before Hara and praised Parameshvara. Praising him in many kinds
of ways, Vishnu reported his own misery. He told Sharva about the blaze
that had arisen on account of Atri’s supreme austerities. O sage! Brahma,
Vishnu and Maheshvara gathered together and consulted each other about
the welfare of the universe. The three divinities, Brahma and the others,
bulls among those who grant boons, quickly went to the rishi’s hermitage,
to grant him a boon.”’
‘“Atri, supreme among sages, saw them, marked by their own distinctive
signs. He prostrated himself and lovingly praised them, using eloquent
words. The brahmana, Brahma’s son, was surprised. He humbly joined his
hands in salutation and spoke to Brahma, Vishnu and Hara. Atri said, ‘O
Brahma! O Hari! O Rudra! It is the view that you should be worshipped by
the three worlds. You are powerful Ishvaras, those who cause creation,
preservation and destruction. For the sake of a son, along with my wife, I
performed dhyana on only one Ishvara, whoever may be the Ishvara who is
famous in the universe. O bulls among those who bestow boons! Why have
you three divinities come? Please dispel my doubt about this and then grant
me the desired boon.’ Hearing his words, the three divinities replied, ‘O
lord among sages! It will happen according to your resolution. The three of
us are equals as Isha and as bulls among those who grant boons. Therefore,
from our portions, you will have three sons. All of them will be famous in
the world and will extend their father’s fame.’ Saying this, the three
divinities cheerfully returned to their own abodes. Having obtained the
boon, the sage happily returned to his own hermitage. O sage! Along with
Anasuya, he was delighted and enjoyed the bliss of the brahman. As sons of
his wife, Brahma, Hari and Shambhu took their avataras. The three of them
were pleased and displayed many kinds of pastimes. Through the lord
among sages and Anasuya, Vidhatri’s portion was born as Chandra. As soon
as he was born, devas hurled him into the ocean. Through Atri and his wife,
Vishnu’s portion was born as Datta.836 That supreme sage extended the path
of sannyasa. Through Atri and his wife, Shiva’s portion was born as
Durvasa, tiger among sages. That excellent sage propounded the path of
supreme dharma.”’
‘“Rudra was born as Durvasa, who extended the brahman’s energy. Full
of compassion, he tested the dharma of many. There was a king named
Ambarisha, born in the solar dynasty. He tested him. O lord among sages!
Hear about it. Ambarisha, supreme among kings, was lord of the seven
dvipas. He was steady in observing the rules of the ekadashi vow.837 The
king was firm in his resolve that he would observe ekadashi vrata and break
his fast on dvadashi. Getting to know about this niyama, Durvasa, supreme
among sages and born of Shankara’s portion, went to him with many
disciples. At that time, there was very little of dvadashi left. Knowing this,
the king was about to eat and invited the sage too. However, along with his
disciples, Durvasa went to have a bath. In order to test the king, the sage
spent a lot of time there and tarried. The king knew that there would be a
violation of dharma, as enjoined in the sacred texts. Wishing to wait for
him to return, the king had a little bit of water. Meanwhile, the sage
Durvasa returned. Knowing that the king had already eaten, he made up his
mind to test him. To test the king, the rishi became angry. The sage, born
from Shankara’s portion, addressed him in harsh words. Durvasa said, ‘O
king! You are wicked. You invited us but have had water without waiting
for us. I will demonstrate the fruits of this. I am the one who chastises the
wicked.’ His eyes coppery-red in rage, he got ready to burn down the king.
To protect him, Ishvara’s chakra swiftly arrived. The blazing Sudarshana
chakra was about to burn down the sage. It did not know that he was
Shiva’s form. It was also deluded by Shiva’s maya. Meanwhile, an invisible
voice from the sky spoke to the great-souled Ambarisha, Brahma and
Vishnu’s devotee. The voice from the sky said, ‘This Sudarshana chakra
was given to Hari by Shambhu. It is blazing against Durvasa. O king!
Pacify it now. Durvasa is a direct portion of Shiva, who is the one who gave
the chakra to Hari. O supreme king! You do not know that he is not an
ordinary sage. The lord among sages wished to test your observance of
dharma. Quickly seek refuge with him. Otherwise, there will be
dissolution.’ O lord among sages! Saying this, the voice from the sky
stopped. Ambarisha lovingly praised Hara’s portion. Ambarisha said, ‘If I
have made the desired donations, if I have observed my own dharma and if
my lineage regards brahmanas as divinities, let this weapon be pacified.
Bhagavan838 is affectionate towards his devotees. If I have been devoted to
him, let him specially pacify the Sudarshana weapon.’ Thus praised in front
of Rudra, Shiva’s Sudarshana chakra839 was pacified in every way. King
Ambarisha obtained intelligence and got to know that he was Shiva’s
portion. Therefore, he prostrated himself before the sage, realizing that
Shiva’s avatara had come there to test him. The sage who was Shankara’s
portion was greatly pleased. He ate, gave him the desired boon and left for
his own abode.”’
‘“O sage! I have spoken to you about Durvasa’s conduct in testing
Ambarisha. O lord among sages! Now hear about another account. He again
wanted to test the rules followed by Dasharatha’s son. O sage! Kala set a
rule in the form of a sage.840 The sage841 rashly sent Soumitri in. O sage!
Following the pledge he had made, Rama instantly gave up his relative.
That account is famous in the world and many sages have spoken about it.
Since they have spoken about it, all learned persons know about it. The sage
was delighted to see that there was firmness in following the rule. Durvasa
was pleased in his mind and bestowed boons on him.”’
‘“The sage tested Shri Krishna’s observance of rules too. O best among
sages! I will tell you about that. Listen. Because of Brahma’s prayer, Vishnu
was born as Vasudeva’s son, so as to reduce the earth’s burden and protect
the virtuous. He killed great and wicked sinners, those deceitful ones who
caused harm to brahmanas. Under the name of Krishna, he protected
brahmanas and the virtuous. Krishna, Vasudeva’s son, was devoted to
brahmanas. Every day, he fed many brahmanas succulent food. The news
that Krishna was particularly devoted to brahmanas became known. O
sage! To see this for himself, the sage arrived in Krishna’s presence. He tied
Rukmini and Krishna himself to the chariot and yoked them. He842 happily
bore the chariot. Seeing that he was supremely firm, the sage descended
from the chariot. Pleased at him, he granted him the boon that his body
would be as tough as the vajra.”’
‘“Once, Durvasa, best among sages, was bathing in the divine river.843 O
sage! He was naked and became the subject of curiosity. He was ashamed.
Getting to know this, Droupadi, who was also bathing there, lovingly tore
off a piece from the end of her garment and gave it to him to hide his
shame. It was borne along by the current and reached near the sage. He
used that to cover his genital organs and was satisfied with her. He granted
Droupadi the boon that her garments would multiply. Having obtained this
boon, Droupadi made the Pandavas happy.”’
‘“The two crooked kings, Hamsa and Dimbhaka, showed him disrespect.
He instructed Hari and the lord destroyed them.844 In particular, using his
energy of the brahman, he followed the ordinances of the sacred texts and
established the mode of sannyasa on earth. Through his instructions, he
enlightened many and raised them up. In particular, he bestowed jnana and
was responsible for the emancipation of many. Such was the wonderful and
varied conduct of Durvasa. If a person hears this, he obtains wealth, fame, a
long lifespan and everything that he desires. If a person listens to Durvasa’s
account devotedly and happily, or makes it heard, he obtains great
happiness in this world and in the next one.”’
OceanofPDF.com
Chapter 249-4(20) (Hanuman Avatara)
‘Nandishvara said, “O sage! After this, listen lovingly to Hanuman’s
conduct. In this form, Hara performed many excellent deeds. Out of love,
Parameshvara brought great benefit to Rama. O brahmana! Hear about all
this. It brings every kind of happiness. There was an occasion when Lord
Shambhu, the performer of wonderful deeds, saw Vishnu in the form of
Mohini. All the qualities resided in her. As if struck by Kama’s arrows,
Shambhu was agitated. To accomplish Rama’s task, Ishvara made his semen
fall down. The saptarshis placed this semen on a leaf. Affectionately, he
urged them mentally that they should accomplish Rama’s task. To
accomplish a beneficial act for Rama, those maharshis poured that semen
into the ears of Anjani, Goutama’s daughter. At the right time, Shambhu
was born through this, under the name of Hanuman. He was an immensely
strong and valiant monkey. Hanuman, lord among monkeys, was
immensely strong, even as a child. In the morning, taking the solar disc to
be a small fruit, he tried to quickly eat it. Because devas beseeched him, he
abandoned it. Knowing that he was Shiva’s immensely strong avatara,
devas and rishis bestowed boons on him. Extremely happy, Hanuman went
to his mother and told her everything, all that had occurred. Following her
command, the patient one made efforts to acquire every kind of learning.
Every day, the monkey went to Surya and studied under him. As a result of
Surya’s command, the excellent monkey, Rudra’s portion, took his mother’s
permission and went to Sugriva, who was Surya’s portion. His elder
brother, Vali, had enjoyed his wife and had exiled him. Therefore, along
with Hanuman, he resided on Mount Rishyamuka.845 The supreme and
intelligent monkey became Sukantha’s minister.846 Hara’s portion always
did what would be beneficial for Sugriva. Rama arrived there with his
brother, miserable that his wife had been abducted. He arranged for a
friendly alliance between Rama and Sugriva and that brought joy. Rama
killed Vali, elephant among monkeys. Though he prided himself on being
brave, having enjoyed his brother’s wife, he was a sinner. O son! Following
Rama’s command, Hanuman, lord of vanaras, went out to search for Sita,
along with many other intelligent vanaras.”’847
‘“Knowing that Sita had been taken to Lanka, the lord among monkeys
went there. He swiftly leapt across the ocean, not crossed by anyone else
before. He performed wonderful feats, full of valour, there. He
affectionately handed over to Sita the token his excellent lord had given.
The brave leader of monkeys made her hear about Rama’s account, thus
making Sita’s sorrow go away and ensuring her life would be protected. He
took a token from her and returned to Rama’s presence. He destroyed
Ravana’s pleasure garden and killed many rakshasas. In that way, he killed
Ravana’s son, along with many other rakshasas. Great in his deeds, he
fearlessly created great damage. O sage! The extremely powerful Ravana
had him firmly bound and covered in cloth soaked in oil. When this was set
on fire, the monkey, Mahadeva’s portion, jumped around and cunningly
burnt down all of Lanka. He burnt all of Lanka, with the exception of
Vibhishana’s house. The brave elephant among monkeys then leapt into the
ocean. He extinguished the fire on his tail there and reached the other shore.
Not exhausted at all, Girisha’s portion went to Rama’s presence. Using
great speed, Hanuman, supreme among monkeys, reached Rama and gave
him the crest jewel Sita had given him. Following his command, the brave
one summoned many strong vanaras and had them collect many mountains,
so that a bridge could be built across the ocean. Rama wanted to go there.848
But before that, desiring victory, he established Shiva’s lingam and
worshipped it. Having obtained the boon of victory, he crossed the ocean
and reached Lanka. Along with the monkeys, he849 fought a battle against
the rakshasas. The brave one850 protected Rama’s soldiers and killed many
asuras. When Lakshmana was wounded by the spear, he brought
sanjivani851 and revived him. He made Rama and Lakshmana happy in
every possible way. The lord, Mahadeva’s portion, protected all the
soldiers. Without any exhaustion, he destroyed Ravana and his extensive
family. A store of great strength, the monkey made devas happy. He
brought Rama and Lakshmana from the place of the one known as
Mahiravana.852 He protected them and returned them to their own place. In
every possible way, the bull among monkeys swiftly performed Rama’s
tasks. He engaged in many pastimes and made the asuras bow down. The
lord among monkeys established devotion towards Rama on earth. He was
himself supreme among devotees and brought pleasure to Rama and Sita.
He gave life back to Lakshmana and destroyed any kind of insolence.
Bhagavan Rudra’s avatara saved devotees. Hanuman was immensely brave
and always carried out Rama’s tasks. In the world, he is known as Rama’s
messenger and the slayer of daityas. He is affectionate towards his
devotees. O son! I have thus described to you Hanuman’s excellent account.
This bestows wealth, fame, a long lifespan and everything desired as fruits.
If a person controls himself and listens to this devotedly, or makes it heard,
he enjoys everything that he wishes for in this world. In the next world, he
obtains emancipation.”’
OceanofPDF.com
Chapter 250-4(21) (Mahesha Avatara)
‘Nandishvara said, “O sage! O son of the one who created himself! After
this, listen lovingly to another one of the great lord Shankara’s avataras. A
person who listens to this, obtains everything that he wishes for. O tiger
among sages! On one occasion, Girija and Shankara wished to engage in
pleasures. Out of her own will, Parameshvari created Bhairava as a
doorkeeper. Then they went inside. Following the behaviour of humans,
they were lovingly served by a large number of friends. Those two self-
ruling ones, Parameshvara and Parameshvari, enjoyed themselves for a long
period of time. O sage! Engaging in many kinds of pastimes, they were
pleased. In her own pastimes, the self-ruling Devi Shivaa assumed the form
of a mad woman. Taking the lord’s permission, she arrived in that form at
the door. Bhairava looked at Devi, as he would look at a beautiful woman.
Deluded by that form, he prohibited her from going out. O sage! Looking at
her as if she was a beautiful woman, this is what Bhairava did then. Devi
Shivaa became angry. Ambika cursed him. Devi said, ‘O worst among men!
You have looked at me as you would towards a woman. O Bhairava!
Therefore, be born as a human being on earth.’ O sage! Bhairava was
cursed by Shivaa in this way. There were great lamentations. As a result of
that pastime, he was reduced to this state of grief. O lord among sages!
Shankara quickly arrived there. Accomplished in many kinds of
consolation, he comforted Bhairava. O sage! As a result of that curse,
Bhairava took an avatara on earth. As a result of Shankara’s wish, he was
born in a human womb and was known as Vaitala. As a result of affection
towards him, the lord Shiva also took an avatara on earth, along with
Shivaa. They indulged in many kinds of worldly pastimes. O sage! Shiva
was known as Mahesha and Girija was known as Sharada. Accomplished in
many kinds of pastimes, they lovingly engaged in sports. O son! I have thus
told you about Mahesha’s excellent account. It bestows wealth, fame, a long
lifespan and everything wished for as fruits. If a person controls himself and
devotedly listens to this, or makes it heard, he enjoys all the objects of
pleasure in this world. At the end, he obtains emancipation.”’
OceanofPDF.com
Chapter 251-4(22) (Prelude to Vrisha Avatara)
‘Nandishvara said, “O Brahma’s wise son! O lord among sages! Hear
about the one known as Vrisha. This supreme avatara of Shiva’s engaged in
pastimes and took away Hari’s pride. In ancient times, all devas and asuras
were afflicted by fear on account of old age and death. They made an
agreement with each other to obtain jewels and other things from the ocean.
O son of a sage!853 All the gods and asuras got ready to churn the excellent
ocean of milk. O brahmana! ‘What will we churn it with?’ All the gods and
asuras were unsure about this and wondered about success in their
objective. At that time, a deep voice that rumbled like the clouds was heard
from the sky. On Ishvara’s command, it assured devas and daityas. The
voice from the sky said, ‘O devas! O asuras! Churn the ocean of milk.
There is no doubt that you will obtain strength and intelligence. Make
Mandara the churning rod and Vasuki the rope for churning. All of you
unite and devotedly, carry out the churning.’ The gods and asuras heard the
voice from the sky. O supreme among ages! Accordingly, all of them made
efforts to do that. All of them went to the excellent Mount Mandara. It stood
up straight, golden in complexion, decorated with many kinds of splendour.
After propitiating Girisha and obtaining its permission, the gods and asuras
used their strength to uproot it, wishing to take it to the water in the ocean.
O sage! All of them used their arms to uproot it. They tried to take it to the
ocean of milk. However, they were incapable of conveying it there and their
energy failed. Dislodged from their hands, Mount Mandara fell down on
devas and daityas, becoming extremely heavy. The gods and asuras were
scattered and lost their enterprise. When they regained their senses, they
praised the lord of the universe. As a result of his wish, all of them raised
the mountain up again. They took it to the northern shore of the ocean of
milk and hurled it into the water. After this, the large number of gods and
asuras made Vasuki the rope for churning. Desiring to obtain jewels and
other things, they started to churn the ocean of milk.”’
‘“When the ocean of milk was churned, Maheshvari arose from the ocean
as Shri, the goddess of heaven. She was Bhrigu’s daughter and Hari’s
beloved.854 Dhanvantari,855 Shashanka,856 the great tree of Parijata, the horse
Ucchaihshrava, the elephant Airavata, liquor, Hari’s bow, the conch shell,
the kamadhenu cow, the jewel known as Koustubha and nectar also arose.
When the churning continued, the great poison kalakuta originated. It was
like the fire that comes at the end of a yuga and caused fear to gods and
asuras. When nectar was born, there were drops that fell outside. From
these were born many beautiful women, wonderful to behold. Their faces
resembled the autumn moon. Their complexions were like lightning, the
sun or the fire. They wore necklaces, bracelets and bangles and were
ornamented in divine jewels. Their charm was like the water of amrita,
sprinkling the ten directions. Their eyebrows were long and arched and with
their glances, they seemed to madden the universe. Crores of them
originated from the drops of amrita. After this, amrita originated,
countering old age and death. Keshava accepted Lakshmi, the conch shell,
Koustubha and the sword.857 Arka858 affectionately accepted the divine
horse, Ucchaihshrava. With great love, Shachi’s consort, the lord of the
gods, accepted the excellent Parijata tree and Airavata, lord among
elephants. Shambhu is affectionate towards his devotees. To save devas,
Shankara voluntarily retained kalakuta in his throat and wore the moon.
Deluded by Ishvara in his beautiful form,859 daityas accepted the liquor
known as sura. O Vyasa! All the other people accepted Dhanvantari. O lord
among sages! All the sages accepted kamadhenu. The women who arose
were there, confounding everyone. They were accepted by everyone in
general.”’
‘“The minds of gods and asuras were agitated. For the sake of amrita,
wishing to defeat each other, a great battle followed between them. O
Vyasa!860 The daityas, Bali and the others, were strong. They defeated devas
and took away the amrita, as radiant as the sun at the time of the end of a
yuga. Distracted by Shiva’s maya, devas went and sought refuge with
Shankara. O son! All of them, Shakra and the others, were afflicted by the
strength of daityas. O sage! On Shiva’s command, Rama’s lord used his
maya. In the form of a woman, he made efforts to take the amrita away
from the daityas. Assuming the feminine form of Mohini, he took it away
from the asuras. All the gods were also deluded by Hari’s excellent maya.
The bulls among daityas went near her and said, ‘Make us drink the nectar.
Let there be no difference between the rows.’861 Saying this, they handed it
over to Vishnu, who had assumed a form of deception. All the daityas and
danavas were confounded by Shiva’s maya. Meanwhile, the bulls among
danavas saw the women who had originated from amrita. They cheerfully
took them away to their own abodes. Maya built divine cities for them,
exceeding heaven in qualities. They were protected well, with terrible
machines. Protecting them in every possible way, the daityas touched their
chests and took a pledge, emerging to fight. ‘If we are defeated by devas,
we will not touch these women.’ Saying this, all the immensely valiant
daityas wished to fight. They roared like lions and blew on their separate
conch shells. The sound filled the sky and satisfied the clouds. There was a
terrifying battle between devas and asuras. This is known as the unmatched
battle between devas and asuras and is famous in the three worlds.
Protected by Vishnu, all the gods were victorious. Slaughtered by Vishnu
and the immortals, the daityas fled from the spot. The daityas were
confounded by devas and by the great-souled Vishnu. The ones that escaped
being killed entered holes in Patala. With the chakra in his hand, the
powerful Vishnu pursued them and went to the ultimate region of Patala,
where they were stationed, terrified.”’
‘“Meanwhile, Vishnu saw those beautiful women, who had originated
from amrita. Their faces were like the full moon, and they were proud
because of their divine charm. Deluded by Kama’s arrows, he found a break
from his pursuits there. He pleasured himself with those supreme women.
From them, Vishnu had sons who were supreme in valour. All of them were
accomplished in many kinds of fighting and made the earth tremble. Those
sons of Hari were immensely strong and valiant. They caused great
hardships in heaven and on earth, giving rise to miseries. The immortals
and sages noticed the hardship being caused to the worlds. They went to
Brahma, prostrated themselves, and told him this. Hearing this, Brahma
took them with him and went to Mount Kailasa. Seeing Shiva there, devas
repeatedly prostrated themselves before him. They lowered their shoulders,
joined their hands in salutation and praised him with many kinds of hymns.
They told him everything. ‘O divinity! Victory to you. O Mahadeva!’
Brahma said, ‘O lord of devas! O Mahadeva! O lord! Protect all the worlds.
There are hardships caused by the transgressions of Vishnu’s sons in Patala.
O lord! Hari’s atman is now attached to the women who originated from
amrita. He is in Patala and has transgressed by pleasuring himself.’ Thus,
Brahma, the rishis and the gods praised Shambhu in many kinds of ways,
for the protection of the worlds and for bringing Vishnu back. Maheshvara
Chapter 252-4(23) (Vrisha Avatara)
‘Nandishvara said, “The wielder of Pinaka roared in the form of
Vrishabha.862 He entered the hole and roared in a terrible voice. As a result
of his roars, cities and towns fell down. All the residents of the cities
trembled. Vrisha rushed against Hari’s sons, who were ready with their
bows. Those immensely strong and valiant ones were confounded by
Shiva’s maya. O supreme among sages! Hence, Hari’s sons were enraged.
Those brave ones roared and rushed towards Shankara. Seeing that Hari’s
sons were advancing, in the form of Vrishabha, he became angry. He
shattered Vishnu’s sons with his horns and hooves. The limbs of all of
Hari’s sons were mangled by Rudra. He swiftly destroyed them. They lost
their senses and lost their lives. When his sons were killed, the revered
Vishnu, supreme among those who are strong, emerged and quickly rushed
towards Hara. He saw Rudra wandering around in the form of the bull, after
having killed Vishnu’s sons. Keshava struck him with divine arrows and
weapons. In the form of Vrisha, Mahadeva was angered. He was proud
because of his strength and, immobile like a mountain, received Vishnu’s
weapons. Maheshvara, in the form of a bull, was filled with great wrath. O
sage! He emitted a loud and terrible roar and made the three worlds
tremble. With his horns and hooves, he struck Vishnu powerfully. Vishnu
was overwhelmed by rage too. In his folly, Hari did not know himself.
However, he became lax, and his limbs pained. Hari was unable to tolerate
those blows and was confounded. Hari lost his pride and got back the
senses he had lost. He got to know that Paramesha was wandering around in
the form of Vrisha.”’
‘“Realizing that it was Gourisha in the form of Vrisha, he was pacified.
He lowered his shoulders, joined his hands in salutation, and spoke to him
in a deep voice. Hari said, ‘O lord of devas! O Mahadeva! O lord! O ocean
of compassion! O Mahesha! I am foolish in intelligence and have been
deluded by your maya. O lord! O Isha! I have fought against you, my own
lord. O lord! Please show me your pity. Please tolerate this offence.’ O
sage! Bhagavan is affectionate towards his devotees. Hearing Hari’s
miserable words, Shankara spoke to Rama’s lord. ‘O Vishnu! O immensely
intelligent one! How did you not know me? You forgot all your jnana and
fought against me now. Do you not know your own self and that your
valour depends on me? You should not have engaged in intercourse. Refrain
from this wicked conduct. How can a person with jnana come under the
subjugation of Kama and become addicted to pleasures with women? O
lord of devas! This is not worthy of you. Remember that you are the one
who saves the universe.’ He lovingly heard Shambhu’s words, which
bestowed vijnana. Ashamed in his mind, Vishnu addressed Maheshvara in
the following words. Vishnu said, ‘O Hara! I will lovingly accept your
words. I am one who carries out your commands. My chakra is here.
Taking it with me, I will return to my own world.’ Mahesha Hara heard
Vishnu’s words. In the form of the bull, Vrisha, the protector, spoke to Hari
again. ‘You should not delay. You should go quickly. O Hari! Following my
command, let your chakra remain in this world. I will give you a chakra
that you will think is even more terrible, greater than the sun at the time of
destruction, or even Shiva’s words.’ Saying this, Hara created a divine and
supreme chakra. It blazed and was as radiant as the fire of destruction. It
could destroy all those who were wicked. He gave Vishnu this chakra, as
terrible and radiant as ten thousand suns. The great-souled protector of all
the immortals and Indras among sages obtained another Sudarshana chakra
that was supremely radiant. Vishnu, supreme among intelligent ones, spoke
to the gods who were there. ‘O all you supreme devas! Listen attentively to
my words. You should quickly act in accordance with them because they
will be beneficial for you. There are divine and beautiful women in Patala,
and they are young. Whoever wants can go and engage in great pastimes
with them.’ Hearing Keshava’s words, brave residents of heaven wished to
enter Patala, along with Vishnu.”’
‘“Knowing what they were thinking about, Bhagavan Hara went there.
Angry, he imposed a terrible curse on eight species of devas.863 Hara said,
‘Except for a tranquil sage and danavas born as my portion, anyone who
enters this place will be instantly destroyed.’ Hearing these terrible words,
which enhanced the welfare of humans, and repulsed by Rudra, devas
returned to their own abodes. Vishnu, who became excessively addicted to
women, was chastised by Shiva. He returned to his own world and the
universe regained its natural state. Shankara is affectionate towards his
devotees. In the form of Vrisheshvara, Bhagavan accomplished the task of
devas and returned to his own excellent mountain. Vrisheshvara avatara has
been described. Sharva took away Vishnu’s delusion and brought happiness
to the three worlds. This is a sacred account and takes away great
impediments caused by enemies. For the virtuous, it confers heaven, fame,
a long lifespan, objects of pleasure and emancipation. If a person controls
himself and listens to it devotedly, or makes it heard, he enjoys everything
that he wishes for. At the end, he obtains emancipation. This is also what
happens to an intelligent man who reads it.”’
OceanofPDF.com
Chapter 253-4(24) (Pippalada Avatara)
‘Nandishvara said, “Mahesha’s supreme avatara is known as Pippalada.
O wise one! With great affection, hear about it. It is excellent and enhances
devotion. O brahmana! In earlier times, there was an excellent sage named
Dadhichi. He was extremely powerful and a great devotee of Shiva’s. He
was the son of Chyavana, born in Bhrigu’s lineage.864 In the fight that
involved Kshuva, Vishnu and the immortals were defeated. Maheshvara
helped him and cursed them.865 His wife was the immensely fortunate
Suvarcha. She was virtuous and extremely devoted to her husband, and she
cursed the residents of heaven. Mahadeva, accomplished in many kinds of
pastimes, was born as her son. He manifested himself in this energetic form,
under the name of Pippalada.”’
Suta said, ‘O best among sages! Hearing Nandishvara’s wonderful words,
Sanatkumar lowered his shoulders, joined his hands in salutation, and
spoke.’
‘Sanatkumara said, “O Nandishvara! O immensely wise one! O one who
is directly Rudra’s form! You are blessed. O father! You are my virtuous
guru. You have made me hear a wonderful account. O father! From
Brahma, I have already heard the account of Kshuva and Vishnu’s defeat
and about that curse. O Shilada’s son! I now wish to hear about the curse
imposed on the devas by Suvarcha. After that, I wish to hear about
Pippalada’s auspicious account.”’
Suta continued, ‘Hearing the auspicious words of Vidhatri’s son,
Shilada’s son was pleased in his mind. Remembering Shiva’s lotus feet, he
replied.’
‘Nandishvara replied, “O lord among sages! On one occasion, Vasava
and all the other immortals were defeated by the daityas, who were aided
by Vritrasura. Earlier, they had kept all their excellent weapons in
Dadhichi’s hermitage. Therefore, the devas were instantly defeated.866 As a
result of what the rishi had done, Indra and all the gods were slaughtered.
They quickly went to Brahma’s world and told him about their hardships.
Hearing the words of the devas, Brahma, grandfather of the worlds, told
them the truth about Tvashtri wanted to do. ‘O gods! To slay you, Tvashtri
has used his austerities to create the immensely energetic one named Vritra.
He is the great lord of all the daityas. You must therefore make efforts to
kill him. O wise one!867 For the sake of dharma, I will tell you about a
means. The great sage, Dadhichi, is an ascetic who has conquered his
senses. Earlier, having worshipped Shiva, he obtained bones that are as
tough as the vajra. If you ask him for his bones, there is no doubt that he
will give them to you. Make a staff, the vajra, with those. There is no doubt
that you will be able to kill Vritra.’ Hearing Brahma’s words, along with his
guru and the immortals, Shakra immediately went to Dadhichi’s excellent
hermitage. Shakra saw the sage there, along with Suvarcha. Lovingly, with
his guru and the immortals, he lovingly bowed down, joined his hands in
salutation, and prostrated himself. The excellent and intelligent sage
understood his intention. Therefore, he sent his wife, Suvarcha, inside the
hermitage. The king of devas, along with the immortals, was concerned
with accomplishing his own selfish objective. Skilled in the sacred texts of
good policy and objectives, he addressed the lord among sages in the
following words. Shakra said, ‘Tvashtri has incapacitated all of us, devas
and rishis. O Shiva’s great devotee! You are the refuge. O great donor! We
have come to seek refuge with you. O brahmana! Give us your bones, full
of the great strength of the vajra. Using those bones, I will fashion my
weapon and kill the one who causes harm to the gods.’ The sage, who was
engaged in the welfare of others, was addressed in this way. He performed
dhyana on his lord, Shiva, and gave up his body. Severed of all bonds, the
sage immediately ascended upwards, to Brahma’s world. There was a
shower of flowers, and everyone was greatly surprised. Shakra summoned
the cow, Surabhi, and asked her to lick up the remains. He instructed
Tvashtri to fashion a weapon with the bones. Thus instructed, Vishvakarma
constructed all the weapons with the bones. They were as firm as the vajra
and possessed Shiva’s radiance. Using the backbone, he fashioned the vajra
and the arrow known as brahmashira. With the other bones, he fashioned
many other weapons. O sage! Indra raised the vajra, enhanced with Shiva’s
radiance, and angrily rushed against Vritra, like Rudra, the destroyer. The
energetic Shakra was armoured properly. Using the vajra, he swiftly
severed Vritra’s head, which was like the summit of a mountain. O son!
There were great festivities among the residents of heaven. The immortals
praised Shakra and showered down flowers on him.”’
‘“O son! I told you this in connection with the account I started of
Shambhu’s avatara as Pippalada. Listen lovingly. O sage! Suvarcha was the
wife of the great-souled Dadhichi. Devoted to her husband, she listened to
his instructions and went inside her own hermitage. Following her
husband’s instruction, she finished all the household tasks. Returning, the
ascetic lady could not see her husband. When she returned, the extremely
beautiful Suvarcha could not see him. O best among sages! She was
surprised and asked the devas. Hearing everything that the gods had done,
the virtuous lady was furious. Enraged, Suvarcha, the wife of the noble
rishi, cursed them. Suvarcha said, ‘O gods! You are extremely wicked. All
of you are very skilled in accomplishing your own selfish objectives. You
are avaricious and do not behave like gods. Therefore, from today, all of
you, including Indra, will become animals.’ This is what she said. In this
way, the ascetic lady Suvarcha, loved by the sage, cursed all the gods,
including Shakra. Devoted to her husband, she wished to go to the world
where her husband had gone. Extremely pure and spirited, she collected
kindling and built a pyre. However, a voice from the sky spoke to Suvarcha,
the sage’s beloved. It had been sent by Girisha. It assured her and brought
happiness. The voice from the sky said, ‘O wise one! Do not be rash. Listen
to these supreme words. The sage’s energy is in your womb. Make efforts
to give birth to it. O lady! After that, you can do whatever you wish.
Brahma’s instruction is that a pregnant woman must not burn herself.’ O
lord among sages! Saying this, the voice from the sky stopped. Hearing this,
the sage’s wife was surprised for some time. The immensely chaste
Suvarcha wished to go to the world where her husband had gone. She sat
down and used a stone to slice open her stomach.”’
‘“An excellent sage emerged from her womb. His great and blazing body
was divine. He illuminated the ten directions. Born from the supreme
energy of Dadhichi, he was directly Rudra’s avatara. O son! He manifested
himself, in a form capable of undertaking his own pastimes. Seeing the son,
who was divine in form, Suvarcha, the sage’s beloved, got to know in her
mind that this was directly Rudra’s avatara. The immensely virtuous one
rejoiced. She bent down and prostrated herself. O lord among sages! She
instated that form in her heart. The chaste Suvarcha, pure in vision, wished
to go to her husband’s world. Extremely happy, the mother spoke to her
son. Suvarcha said, ‘O son! O Paramesha! O immensely fortunate one!
Always remain near this ashvattha tree.868 Bring happiness to everyone.
Please happily grant me leave now, to go to my husband’s world. With my
husband there, I will meditate on you in the form of Rudra.’ This is what
Suvarcha told her son. Immersing herself in supreme samadhi, the virtuous
lady followed her husband. O sage! Thus, Dadhichi’s wife united with her
husband. Reaching Shiva’s world, she served Shankara happily. O son!
Meanwhile, the delighted devas, with Indra, and the sages immediately
arrived there, as if they had been summoned. Hari and Brahma were
extremely happy that Shankara had assumed an avatara on earth, through
Suvarcha and Dadhichi. They went there, with their own companions. They
went there and saw the sage’s son, Rudra’s avatara. They clasped their
hands, praised him and prostrated themselves. O supreme among sages!
There were great festivities among devas. Drums were sounded and dancers
happily danced. The sons of gandharvas sang. Kinnaras and others played
on musical instruments. To the sounds of musical instruments, immortals
showered down flowers. The pippala tree was Sharva’s father and the
radiant son was honoured by Vidhatri. Vishnu and the others praised him
again. Pleased in his mind, Brahma gave him the name of Pippalada. Hari
and the other gods said, ‘O lord of devas! Be pleased.’ Saying this, Brahma,
Vishnu and all the other gods took their leave of him and returned to their
own respective abodes, where they organized great festivities. Desiring the
welfare of the worlds, the great lord, Rudra Pippalada performed austerities
for a very long time, under the ashvattha tree. Following the customary
practices of the worlds, Pippalada performed great austerities. A long
period of time elapsed.”’
OceanofPDF.com
Chapter 254-4(25) (Pippalada Avatara Continued)
‘Nandishvara said, “O virtuous sage! He wished to establish dharma in
the world and engaged in great pastimes. Listen. On one occasion, the lord
among sages went to Pushpabhadra to have a bath. There, he saw the
extremely beautiful and young Padma, born as Shivaa’s portion. He was
knowledgeable about the customary practices of the world. Desiring her, he
followed those worldly practices and went to the resident of King
Anaranya, her father. On seeing him, the king of men was filled with fear
and prostrated himself. He offered him madhuparka869 and devotedly
worshipped him. The sage accepted all this affectionately and asked for his
daughter. Unable to say anything, the king was silent. The sage told the
king, ‘Devotedly, give your daughter to me. Otherwise, along with you, I
will burn everything down.’ O great sage! All the king’s people were
enveloped in the radiance of Pippalada, Dadhichi’s son. The king was
greatly terrified and lamented repeatedly. He bestowed his ornamented
daughter, Padma, on the aged sage. The sage married Padma, the king’s
daughter, born as Shivaa’s portion. Happy, Pippalada accepted her and went
to his own hermitage. The supreme sage was old and suffered from
excessive old age. Having gone there, he told the woman, ‘I am an ascetic
and not lascivious.’ At this, Anaranya’s daughter devotedly served the sage
in thoughts, words and deeds, like Lakshmi serving Narayana. The supreme
sage, Pippalada, was born as Shiva’s portion. In his own pastimes, he
became a young man and amused himself with the young lady. Ten great-
souled sons were born to the great ascetic, the sage. They were equal to
their father and increased Padma’s happiness. In his avataras, the great
lord, Shankara, engages in such pastimes. The lord Pippalada, supreme
among sages, engaged in many pastimes. He saw that all the people were
suffering from Shani.870 Full of compassion, he happily bestowed a boon on
people to counter this. ‘For humans, this will no longer happen between
birth and the attainment of sixteen years of age. Nor will it happen to
devotees to Shiva. These words of mine are true. If Shani does not heed my
words and continues to make such humans suffer, there is no doubt that I
will reduce him to ashes.’ O son! As a result of this fear, Shanaishchara,
supreme among planets, does not cause such harm, even when it is adverse.
O sage! Such were the human pastimes of Pippalada and I have described
his account to you. As fruits, this bestows everything wished for. It is said
that there are three who destroys hardships caused by Shanaishachara—
Gadhi, Koushika and the great sage, Pippalada. Pippalada’s conduct is
linked with Padma’s conduct. If a human on earth devotedly reads or hears
this excellent account, all hardships caused by Shani are destroyed. If a
person reads or hears it, he obtains everything he desires. The supreme sage
was blessed. He possessed jnana and was loved by the virtuous. He was a
great devotee of Shiva’s. The one known as Pippalada was the son of
Mahesha himself. This unblemished account bestows heaven and takes the
adverse effects of evil planets. O son! It grants everything desired and
enhances devotion towards Shiva.”’
OceanofPDF.com
Chapter 255-4(26) (Vaishyanatha Avatara)
‘Nandishvara said, “O son! O sage! I will tell you about the avatara of
Shiva, the paramatman, known as Vaishyanatha. It yields great bliss.
Listen. In earlier times, in Nandigrama, there used to be a courtesan named
Mahananda. She was extremely beautiful and was devoted to Shiva. She
was extremely prosperous, wealthy and extremely radiant. She adorned
herself in many kinds of ornaments and was adept in shringara rasa.871 She
was very charming and was conversant with all the knowledge connected
with singing. Kings and queens were delighted by her songs. Happily, the
courtesan always worshipped Shankara, along with Amba. She was
addicted to performing japa with Shiva’s name. Her ornaments were
bhasma and rudraksha. She constantly worshipped Shiva and served the
lord of the universe. Full of supreme devotion, she sang and danced about
Shiva’s glory. She possessed a monkey and a cock, and she decorated these
with rudrakshas. She sang, clapped her hands and always made them
dance. Full of devotion towards Shiva, when the courtesan saw those two
dance, along with all her friends, she was filled with love and laughed. The
monkey was trained by her and wore rudrakshas on its bracelets and
earrings, as ornaments. Like a child, it danced in front of her. Along with
the monkey, the cock was also trained and decorated with rudrakshas.
Skilled in dancing, it constantly danced too, generating happiness in those
who saw. Full of great enthusiasm and affection, this is what the courtesan
did. Mahananda was always full of devotion towards Shiva. O supreme
among sages! In this way, for a long period of time, the courtesan displayed
this kind of devotion towards Shiva, full of great happiness.”’
‘“On one occasion, Shiva himself wished to test her and arrived in her
house in the form of a vaishya. He displayed the auspicious signs of
someone observing a vow. The Tripundraka mark was on his forehead, and
he wore ornaments made out of rudrakshas. He had matted hair and was
performing japa with Shiva’s name. His garb was that of Shiva’s devotee.
He was radiant with the marks of bhasma. There was an excellent and
dazzling bangle around his wrist, made out of great jewels, and this excited
curiosity. When he arrived, the courtesan was filled with great joy and
worshipped him. The beautiful lady lovingly made him sit on her own seat.
Seeing that excellent and beautiful bangle around his wrist, she was
surprised and desiring it, spoke. Mahananda said, ‘You have a bangle made
out of great jewels around your wrist. This instantly captivates my mind. It
deserves to be an ornament for a divine woman.’ Generous in mind, the
vaishya could see that she coveted the bangle around his wrist, made out of
nine jewels. He smiled and spoke to her. Vaishyanatha said, ‘If your mind
desires this divine and excellent jewel, you can happily have it. But what
price will you pay me in return?’ The courtesan replied, ‘I am a courtesan
who does what she wills. I am not one of those who is devoted to a
husband. There is no doubt that the dharma appropriate for my lineage is
that of being a courtesan. That being the case, if I take this ornament from
your wrist, I will be your wife for three days and three nights and my mind
will only be on you.’ The vaishya said, ‘O one who will love a husband! If
what you have said is true, I will agree. Be my wife for three nights and I
will give you this bejewelled bangle. The sun and the moon will be
witnesses and proof of this pledge. O beloved! Utter the words “true”
thrice872 and touch my heart.’ The courtesan replied, ‘O lord! I will be your
wife for three days and three nights. I will follow dharma with you. This is
true. There is no doubt that this is true.’ Mahananda happily uttered these
words thrice, with the sun and the moon as witnesses and proof of the
pledge. She also touched his heart. At this, the vaishya gave her the
bejewelled bangle. He placed that bejewelled lingam in her hand and spoke
to her. Vaishyanatha said, ‘I love this bejewelled lingam of Shiva more than
my own life. O beloved! You must guard it and make efforts to keep it a
secret.’ Agreeing to this, she accepted the bejewelled lingam. Hiding it
inside the platform used for dancing, she entered the house. In the night,
following the dharma of a paramour, the vaishya had intercourse with her.
He then happily went to sleep on a couch covered with soft cushions.”’
‘“O sage! In the night, as a result of Vaishyanatha’s wishes, a fire873
suddenly arose in the centre of the platform used for dancing. The great fire
blazed and a strong wind helped it. O son! It suddenly enveloped the
platform used for dancing. When the pavilion was being burnt, the
courtesan suddenly woke up in great fear. She set the monkey free of its
bonds. Once the monkey was freed, she also freed the cock. Those two fled
far away, scattering many sparks of fire. The pillar and the lingam were
burnt and reduced to fragments. On seeing this, the courtesan and the
vaishya felt intolerable distress. The lingam that he had loved like his own
life had been burnt. Vaishyanatha wished to know her mental thoughts.
Therefore, he made up his mind to give up his own life. Mahesha assumes
the bodies of men and indulges in many kinds of curious pastimes.
Therefore, filled with great grief, the vaishya told her this. Vaishyanatha
said, ‘Shiva’s lingam has been burnt and shattered. I loved it more than my
own life. I am speaking the truth. There is no doubt that I am not interested
in remaining alive anymore. O fortunate one! Summon your superior and
inferior servants and ask them to construct a pyre. Immersing my mind in
Shiva, I will enter the fire. O fortunate one! Even if Brahma, Indra, Vishnu
and the others come here and try to restrain me, even then, at this instant, I
will enter the fire and give up my own life.’ Realizing that he was firm in
this decision, she was miserable. She summoned her servants and had the
pyre built outside her house. In his pastimes, Shiva had assumed the form of
a man so as to test her inclinations. In the form of the vaishya, he alone
performed pradakshina of the kindled fire and patiently entered, while she
looked on. O supreme among sages! On seeing what he had done, the
courtesan, Mahananda, was extremely surprised. The young woman was
filled with great torment. In that miserable state, the courtesan remembered
sparkling dharma. In piteous words, she glanced at her relatives and own
people and spoke to them. Mahananda said, ‘When I accepted the
bejewelled bangle, I took a pledge that I would spend three days and nights
as the vaishya’s wife. Because of what I did, the vaishya, devoted to Shiva,
is now dead. Therefore, with him, I will also enter the fire. Preceptors who
have spoken about the truth have said that this is what I must do to follow
my own dharma. If I do this, I will be happy, and the truth of my pledge
will not be destroyed. Adherence to truth is supreme dharma. Adherence to
truth is the supreme objective. It is through truth that one obtains heaven
and emancipation. Everything is established in truth.’ Though her relatives
tried to restrain her, she was firm in her decision. The woman was intent on
attaining Satyaloka and had made up her mind to give up her life. She
donated all her possessions to foremost brahmanas and meditated on
Sadashiva. Circumambulating the fire thrice, she got ready to enter it.”’
‘“With her mind fixed on the atman of the universe, she was about to
enter the kindled fire. But Shiva appeared and restrained her. She saw the
lord of all devas, the three-eyed divinity, with the crescent moon as his
ornament. He was as radiant as crores of moons, suns and fires. Stupefied
and terrified, she stood there. She was agitated and terrified, trembling and
benumbed, with tears choking her throat. He comforted her, held her hands
and spoke these words. Shiva said, ‘To test your truthfulness, dharma,
patience and unwavering devotion to me, I came to you in the form of a
vaishya. I used my maya to ignite a fire and burn down the pavilion used
for dancing. I burnt down the bejewelled lingam and entered the fire. You
remembered the pledge you had taken and were about to enter the fire with
me. Therefore, I will grant you objects of pleasure that even the gods find
difficult to obtain. O one with the beautiful hips! I will give you whatever
you want. I am pleased with your devotion and there is nothing that cannot
be given to you.’ Gourisha Shankara is affectionate towards his devotees,
and this is what he said. The courtesan, Mahananda, replied to Shankara.
The courtesan replied, ‘I do not desire objects of pleasure in heaven, on
earth, or in the nether regions. Other than the touch of your lotus feet, there
is nothing I wish for. My servants, servant maids and all the other relatives
wish to see you. Their minds are devoted to you. With me, take them to
your supreme destination. Please free us from the terrible fear of rebirth. I
prostrate myself before you.’ Maheshvara honoured her words. Along with
them, he conveyed her to his own supreme destination. I have described to
you the supreme Vaishyanatha avatara. This brings great joy874 and
happiness. It always bestows joy on devotees. This account is supreme and
sacred and swiftly bestows everything divine on the virtuous. This account
of Shiva’s avatara as Vaishyanatha is wonderful and brings great joy and
happiness. If a person controls himself and devotedly hears it, or makes it
heard, he does not deviate from his own dharma and in the world hereafter,
obtains the desired destination.”’
OceanofPDF.com
Chapter 256-4(27) (Dvijeshvara Avatara)
‘Nandishvara said, “O son! Listen. I will tell you about Shivaa and about
Shiva, the paramatman’s Dvijeshvara avatara. It brings happiness to the
virtuous. O son! I have already described to you Bhadrayu, supreme among
kings. In the form of Vrishabha, Shiva showed him his favours. To test his
adherence to dharma, he again appeared in the form of Dvijeshvara. I will
tell you about that. Because of the powers of Vrishabha, the lord defeated
enemies in battle. O son! Bhadrayu obtained the throne. He married the
auspicious daughter of Chitrangada and Simantini. O brahmana! His wife
was Kirtimalini, who was extremely virtuous.”’
‘“On one occasion, with his beloved, Bhadrayu entered a dense forest for
sporting. It was the time of spring. In that beautiful forest, the lord of the
earth sported with his beloved, who protected those who sought refuge.
Parameshvara wished to test his firmness towards dharma. With Shivaa,
Shankara engaged in pastimes. Shiva and Shivaa assumed the form of a
brahmana couple. In their own pastimes, they used their maya to create a
tiger. Not far from the king, they fled, overwhelmed by fear. Pursued by the
tiger, they wept. O son! Bhadrayu, the lord of the earth, saw them afflicted
in this fashion. The bull among kshatriyas, worthy of being a refuge, saw
them weeping. O tiger among sages! The brahmana couple used their maya
to pretend they were overwhelmed by fear and spoke to the great king. The
brahmana couple said, ‘O great king! O one who is supreme in knowledge
about dharma! Please save the two of us. O great lord! The tiger is
advancing to devour us. It is fierce, resembling the Destroyer. It is terrifying
to all living beings. O one who knows about dharma! Before it reaches us
and devours us, please save us.’ The lord among kings heard them shrieking
in this way. Extremely quickly, the immensely valiant one seized his bow.
But the tiger, devised out of great maya, quickly seized the noble
brahmana’s wife in their midst. Seized by the terrible tiger, she lamented,
‘Alas, lord! Alas, protector! Alas, beloved! Alas, Shambhu! Alas, guru of
the universe!’ The king struck the tiger with fierce iron arrows. However, it
was not distressed at all by this, like an Indra among mountains, unaffected
by the rain. The tiger was great in spirit and was not distressed by the king’s
arrows. With great valour and force, it quickly seized the woman and
dashed away. On seeing the woman taken away by the tiger, the brahmana
was astounded. Following the customary practices of the world, he wept
repeatedly. The brahmana, lord of maya, cried for a long time.”’
‘“The one who takes away pride then spoke to Bhadrayu, lord of the
earth. Dvijeshvara said, ‘O king! Where are your great weapons? Where is
the great bow that protects? Where is your strength of twelve thousand
elephants? Where is your sword? Where is your conch shell? Where is your
knowledge of invoking weapons with mantras? Where is the strength of
your great weapons? Where are your great powers? All of those have been
rendered futile. They do not really exist in you. You have been unable to
counter the onslaught of a forest dweller. The supreme dharma of a
kshatriya is to protect against injury. That dharma, worthy of your lineage,
has been destroyed. What is the point of your remaining alive? Kings must
save those who are afflicted and those who seek refuge, even with their
lives and their wealth. Those who do not know about this dharma are as
good as dead. It is better to die than to remain alive and be unable to save
those who are afflicted. A mendicant is better than a householder who
possesses wealth but does not donate. The wise say that if one is unable to
protect those who are afflicted and those who are distressed and without a
protector, it is better to consume poison or enter the fire.’ The king heard
the censure of his valour in those lamentations. Full of sorrow, he thought to
himself. ‘Alas! Because of an adverse destiny, my valour has been
destroyed today. My deeds have been destroyed and I have acquired a
horrible sin. The dharma of my lineage has been destroyed. I am evil-
minded and unfortunate. There is no doubt that my prosperity, kingdom and
long lifespan will be destroyed. This pure brahmana is afflicted by grief.
His wife has been seized. By giving up my life, which I love a lot, I will
dispel his sorrow.’ Bhadrayu, supreme among kings, made up his mind in
this way. He fell down at his feet and addressed him in words of assurance.
Bhadrayu said, ‘O brahmana! Show me your pity. I am a kshatra-bandu,875
with my energy destroyed. O immensely wise one! Cast aside your sorrow.
I will now give you what you desire. This kingdom, the queen and my body
are all under your control. What do you desire the most?’ The brahmana
replied, ‘What will a blind man do with a mirror? What will a mendicant,
who survives on alms, do with a house? What will a foolish person do with
a book? What will a man without a wife do with wealth? I am not yet
satisfied with enjoying objects of pleasure, but my wife has been killed.
Therefore, I desire your chief queen. Give her to me.’ Bhadrayu said, ‘I can
give you my riches that extend to the end of the earth, my kingdom, my
elephants and my horses. I can give up my body too. But I can never give
up my wife. Sin is accumulated if one enjoys another person’s wife. Even
one hundred rites of prayashchitta876 are incapable of cleansing those.’ The
brahmana replied, ‘With my austerities, I can counter the terrible sin of
killing a brahmana or drinking liquor. The sin of enjoying another person’s
wife is a trifle. Therefore, as a husband, give me your wife. There is nothing
else I wish for. Otherwise, unable to protect those who are afflicted, you
will certainly go to hell.’ The king was scared at the brahmana’s words and
thought. ‘There is a great sin that results from being unable to protect. It is
better to give away my wife. I will give my wife to this foremost brahmana
and free myself of the sin. After that, I will enter the fire. My fame will then
be known.’ Having made up his mind in this way, he lit a fire. He invited
the brahmana and with water, gave his wife away. He bathed and purified
himself and prostrated himself before the lords among the gods. He
circumambulated the fire thrice. He controlled his mind and fixed it on
Shiva.”’
‘“Just as he was about to descend into the fire, with his mind fixed on
Shiva’s feet, Dvijeshvara manifested himself in the form of Vishvesha and
restrained him. Ishvara had five faces and three eyes. He held the Pinaka
and was ornamented with the crescent moon. His long, matted and tawny
hair dazzled. His energy was like that of one crore midday suns. He was as
fair as a lotus stalk and his garment was made out of the hide of an
elephant. The area around his head was drenched with the waves of Ganga.
A necklace made out of large serpents was the ornament around his throat.
He dazzled in his diadem, girdle, armlets and bangles. The eight hands of
the one who wielded Pinaka held a trident, a sword, khatvanga, a battle axe,
a shield and a deer. Another hand was in abhaya mudra.877 He was astride a
bull and there were ornaments around his dark throat. The king saw him
manifest himself in front of him. Divine flowers were showered down from
the sky. The trumpets of devas were sounded, and divine women danced.
Hari, Brahma and the other gods arrived there and praised him. Indra,
Narada and the other sages also did that. There were great festivities there,
enhancing devotion. When the lord of the earth saw him, he joined his
hands in salutation and bent down in devotion. On seeing him his bliss
became pervasive. There were tears of joy in his eyes, and they made his
limbs wet. His body hair stood up. He joined his hands in salutation and in
eloquent words that choked, he lauded him. Bhagavan Parameshvara was
praised in this way.”’
‘“Along with Parvati, the ocean of compassion was pleased and spoke.
‘O king! Even more than your dharma, I am pleased with your devotion.
Along with your wife, ask for a boon. There is no doubt that I will give it to
you. To test your sentiments, I arrived here in the form of a brahmana. The
one who was seized by the tiger was none other than Devi Shivaa herself.
The tiger was fashioned out of maya. That is the reason its body was not
harmed by your arrows. I wished to test your patience. That is the reason I
asked for your wife.’ Hearing the lord’s words, Bhadrayu, lord of the earth,
bent down again and prostrated himself before the lord. Bending down, he
spoke. Bhadrayu said, ‘O lord! O Parameshvara! I was scorched by the
torments of the earth. This itself is a boon that you have directly shown
yourself to me. O lord! However, in your compassion, if you wish to grant
me another boon, why should I ask for anything other than a supreme boon
from the bull among granters of boons? O lord! O Maheshvara! Let my
father, Vajrabahu, his wife and I and my wife always be servants at your
feet. Let this also be true of the vaishya named Padmakara and his son,
named Sanaya.878 O Mahesha! Please let all of us always remain by your
side.’ His beautiful wife and queen, Kirtimalini, devotedly pleased Girisha
and asked for an excellent boon. The queen said, ‘O Mahadeva! My father,
Chandrangada, my mother, Simantini, and I, always desire to remain
happily by your side.’ Pleased, and affectionate towards his devotees,
Gourisha agreed to this. He bestowed the desired boons on them and
instantly vanished. Having been able to please the wielder of the trident,
Bhadrayu was extremely happy. Along with Kirtimalini, he enjoyed many
objects of pleasure. His valour unimpeded, he ruled over the kingdom for
ten thousand years. He then bestowed the kingdom on his son and went to
Shiva’s presence. Chandrangada, Indra among kings, and Queen Simantini
devotedly worshipped Girisha and obtained Shambhu’s feet. I have
described the supreme account about the lord Maheshvara’s Dvijeshvara
avatara. This gave great bliss to Bhadrayu. This account about Shiva’s
avatara is supremely sacred and is about his sacred deeds. If one hears or
reads this extremely wonderful account named after Dvijeshvara, one
obtains a destination with Shambhu. If a person controls himself and
Chapter 257-4(28) (Yatinatha Brahma-Hamsa
Avatara)
‘Nandhishvara said, “O wise one! O sage! I will tell you about the
avatara of Shiva, the paramatman, known as Yatinatha. It yields great joy.
O lord among sages! On the mountain that is known as Arbuda, Ahuka,
born as a bhilla, used to reside.879 His wife was named Ahukaa and she was
excellent in her vows. Both of them were great devotees of Shiva and used
to worship Shiva. O sage! On one occasion, the bhilla who was always
devoted to Shiva, went far away, to bring food for his wife. Meanwhile, so
as to test him, in the evening, Shankara went to the bhilla’s house in the
form of a yati.880 The master of the house returned home at that precise
moment. Full of love, the intelligent person worshipped Yatisha.881 To test
his sentiments, Shankara had arrived in the form of a yati. He engages in
great pastimes. Lovingly, but in a voice that was scared and distressed, he
spoke. Yatinatha said, ‘Until morning, please give me a place to stay. O
bhilla! May you be well. I will certainly leave then.’ The bhilla replied, ‘O
lord! What you have said is true. Please listen to my words. I have limited
space. Where will you reside?’ Addressed in this way, the yati made up his
mind to go. But thinking about what her husband said, the bhilli spoke the
following words. The bhilli said, ‘O husband! Give the yati space. Do not
refuse a guest. Think about the dharma of a householder. Otherwise, there
will be destruction of dharma. Happily, remain inside the house with the
yati. I will find a place outside, along with your large weapons.’ The bhilla
heard her words, which were auspicious and full of dharma. But in his
mind, he thought about what his wife had said. ‘After sending my wife out,
how can I remain inside the house? If the yati goes somewhere else, that
will be against dharma. For a householder, neither of these is desirable.
Whatever happens, will happen. I will remain outside the house.’ Deciding
this, he happily kept them inside the house. The bhilla remained outside the
house, where his weapons were kept.”’
‘“In the night, cruel and harmful animals made him suffer. According to
his capacity, he made great efforts to repel them. The bhilla was strong and
made many efforts. But because of his prarabdha karma,882 he was
devoured by the violent beasts, who were stronger. In the morning, the yati
got up and saw that the bhilla, who used to roam around in the forest, had
been devoured by the violent beasts. He was extremely unhappy. The bhilli
was also distressed but saw that the yati was miserable. Using her fortitude
to restrain her own grief, she spoke these words. The bhilli said, ‘O yati!
Why are you grieving now? He has met a fortunate end. He is blessed and
has accomplished his objective, having come by his death in this way. O
yati! I will also reduce myself to ashes in a fire and follow him. Please build
a pyre and I will happily follow the eternal dharma of women.’ Hearing her
words, the yati himself thought that they were beneficial. When the pyre
was built, she followed her own dharma and entered it.”’
‘“Meanwhile, Shiva directly manifested himself before her. Hara happily
praised her and said, ‘You are blessed. You are blessed.’ Hara said, ‘O
unblemished one! I am pleased at your conduct. Ask for a boon. There is
nothing that cannot be given to you, especially because I am under your
control.’ She heard Shambhu’s words, which granted great bliss. Having
become happy in this way, she could not think of anything in particular.
Noticing her state, Hara was extremely pleased. Lord Shambhu again
requested her to ask for a boon. Shiva said, ‘This yati was my form. In the
next life, in the form of a hamsa,883 he will unite you with your beloved.
The bhilla will be born in the supreme city of Naishadha, as Virasena’s
great son. His name will be Nala. There is no doubt about this. O
unblemished one! You will be born in the city of Vaidarbha, as the daughter
of King Bhima.884 You will be famous under the name of Damayanti, and
you will possess all the qualities. When both of you unite, you will enjoy an
extremely extensive kingdom. After enjoyment, you will certainly attain
emancipation, something that even Indras among yogis find extremely
difficult to get.’ Having said this, Shambhu assumed the form of a lingam
and did not move from the spot. Therefore, because of this nature, he is
known as Achalesha.885 The bhilla Ahuka became the son of Virasena in the
city of Naishadha. O son! He was the great king known as Nala. Ahukaa,
the great bhilli, became Bhima’s daughter in the city in the kingdom of
Vaidarbha. She was famous under the name of Damayanti. Shiva, known as
Yatinatha, assumed the form of a swan and arranged for the marriage
between Damayanti and Nala.886 As a result of their former hospitality, they
had acquired great merits. In the form of a swan, the lord Shankara ensured
that they would be happy. Shiva’s hamsa avatara was skilled in conveying
many kinds of messages and brought great bliss to Nala and Damayanti.
This supreme and sacred account about Shiva’s avatara is about his sacred
deeds in the forms known as Yatisha and Hamsa. They are extremely
wonderful and bestow emancipation. The auspicious accounts of the
avataras known as Yatisha and Brahma-hamsa ensure the supreme
destination for those who hear them or make them heard. O unblemished
one! As fruits, this account yields everything desired. It grants heaven, fame
and a long lifespan. It is supreme and enhances devotion. If a person hears
this account about Shambhu in the form of a yati and a hamsa, in this
world, he enjoys every kind of happiness. At the end, he goes to Shiva’s
city.”’
OceanofPDF.com
Chapter 258-4(29) (Krishna-Darshana Avatara)
‘Nandishvara said, “O Sanatkumara! Hear about Shambhu’s supreme
avatara. This excellent one is known as Krishna-darshana and bestowed
jnana on Nabhaga. Shraddhadeva had many sons and Ikshvaku was the
foremost. Nabhaga was his ninth son and Nabhaga’s son was known as
Naabhaga. Naabhaga’s son was Ambarisha, and he was devoted to Vishnu.
Durvasa was pleased with him because of his devotion towards brahmanas.
Ambarisha’s grandfather was known as Nabhaga. Shiva bestowed jnana on
him. O sage! Hear about his conduct. For the sake of studying, Nabhaga,
the extremely intelligent son of Manu,887 remained in his guru’s household
for a long period of time. He conquered his senses. Meanwhile, the other
foremost sons of Ikshvaku duly divided up their shares, without keeping
aside any share for him. They accepted and enjoyed their shares of the
excellent kingdom. Following their father’s command, those extremely
intelligent and immensely fortunate ones happily did this. After this, the
brahmachari Nabhaga returned from his guru’s house, having progressively
studied all the shruti texts and the Vedangas. Nabhaga saw that all his
brothers had taken their own shares. O sage! Seeking his share of the
ancestral kingdom, he affectionately spoke to them, Ikshvaku and the
others. Nabhaga said, ‘O brothers! You have divided it up. Please give me
my appropriate share. You have happily divided it up. I have come from my
own share.’ They replied, ‘We forgot about you then. When we divide it
again now, there is no doubt that our father is our share. Please take him.’
Hearing what his brothers said, Nabhaga was greatly surprised. He
approached his father and spoke to him. Nabhaga said, ‘O father! As a
brahmachari, I went to the guru’s house to study. Ignoring me, my brothers
have divided everything up. When I returned, I affectionately asked them
for my share. They told me that you are my share. That is the reason I have
come here.’ O sage! Hearing his words, his father, Shraddhadeva, was
surprised. But he spoke to the one who adhered to true dharma and
comforted him. Manu said, ‘O son! You should ignore what they said. They
have deceived you. I can never be an excellent ancestral share that can be
used for the purpose of enjoyment. Nevertheless, they have deceived you
and given me to you as your share. Hence, I will truly tell you what you can
do to ensure a means of subsistence. Listen. The intelligent Angiras
brahmanas are performing a sacrifice now. However, their rites are
suffering on every sixth day. O Nabhaga! O extremely wise one! Go there
and praise them. Recite the two suktas to the Vishvadevas there and the
sacrifice will be purified.888 When the rites are over, those brahmanas will
be satisfied that the sacrifice has been completed. Before they leave for
heaven, they will give you wealth.’ Hearing his father’s words, Nabhaga,
who believed in the truth, happily went to the place where the excellent
sacrifice was taking place. At the time of the rites on that specific day, the
extremely intelligent one clearly articulated those two suktas, which were
similar in nature, to the Vishvadevas. When the rites were completed, the
Angiras brahmanas went to heaven. But they gave him everything that was
left from the sacrifice as his share.”’
‘“He was about to accept whatever was left over from the sacrifice.
Realizing this, Girisha instantly appeared before him. As the handsome
being, Krishna-darshana, he was beautiful in all his limbs. He wished to test
his sentiments and give him supreme jnana as his share. Shankara Shambhu
Ishvara wished to test Nabhaga, Manu’s son, and spoke to him. Ishvara
said, ‘What kind of being are you? You are taking away the wealth that
belongs to me. Who has sent you here? In front of me, please speak the
entire truth.’ O son! Hearing his words, the wise Nabhaga, Manu’s son,
replied humbly to the being who was Krishna-darshana. Nabhaga replied to
the being who was Krishna-darshana, ‘The rishis gave me the wealth that
was left from the sacrifice. Why are you preventing me from taking it?’
Hearing Nabhaga’s words, which were the truth, the being known as
Krishna-darshana was pleased in his mind. Krishna-darshana said, ‘O son!
In this dispute between us, your father will decide on the proof. Go to him
and ask. Whatever he says will be accepted as the true proof.’ O sage!
Hearing his words, Nabhaga, Manu’s wise son, lovingly went to his father
and asked him what he had been told. Shraddhadeva Manu heard what his
son said. He remembered Shiva’s lotus feet and spoke after remembering.
Manu said, ‘O son! Listen to my words. That divine Purusha is Shiva.
Every object belongs to him, especially what is obtained from a sacrifice.
Anything left over from a sacrifice is spoken of as Rudra’s share. It is
because of his will that wise people still debate about this. He is Ishvara, the
divinity, and there is no doubt that he deserves every object. What need be
said about what is left over from a sacrifice? Everything depends on the
lord’s wishes. Using maya, the lord came in that form to you to show you
his favours. O Nabhaga! Go there and truly please him. Ask his forgiveness
for your crime. Prostrate yourself and praise him. He is Isha, everyone’s
lord. He is the lord of the sacrifice. He is the lord of everything. O son! It is
because of his favours that Vishnu, Brahma, devas, siddhas and all the
rishis possess the capacity to carry out their own tasks. O best among my
sons! What is the need to speak a lot? Without any delay, swiftly go there.
Please Mahadeva, the lord of everything.’ Saying this, Shraddhadeva Manu
swiftly sent his son to Shambhu’s presence.”’
‘“Reaching there quickly, Nabhaga lowered his head, joined his hands in
salutation and prostrated himself. Pleased in his mind, the extremely
intelligent one spoke with humility. Nabhaga said, ‘O Isha! All objects in
the three worlds, not to speak of what is left over from a sacrifice, belong to
you. That is what my father has said. O lord! I uttered those words in my
confusion and my ignorance. Please pardon my crime and shower your
favours over my head.’ Saying this, with an extremely distressed mind, he
joined his hands in salutation and praised Mahesha, in his form as Krishna-
darshana. The intelligent Shraddhadeva, pure in his atman, also bent down
and joined his hands in salutation. He bent down, praised the lord and asked
him to pardon the offence he had committed. Meanwhile, Vishnu, Brahma,
Vasava and other intelligent ones, siddhas and sages, arrived there. All of
them joined their hands in salutation and engaged in great festivities.
Separately, each of them lowered his head and devotedly prostrated himself.
Rudra was pleased and looked at them with a glance of compassion.
Krishna-darshana smiled and spoke to Nabhaga affectionately. Krishna-
darshana said, ‘Your father’s words were true and in conformity with
dharma. What you stated was also the truth. Therefore, there is no doubt
that you are a virtuous person. I am pleased in every possible way with your
excellent vows. As a favour, I am bestowing on you jnana about the eternal
brahman. Along with brahmanas, quickly become extremely learned.
Through my favours, accept everything now. O immensely intelligent one!
Without any aberrations, enjoy every kind of happiness in this world. As a
result of my favours, along with the brahmanas, you will obtain an
excellent destination.’ O son! After saying this, while everyone looked on,
Bhagavan Rudra Hara, affectionate towards the truthful, vanished from the
spot. O supreme among sages! Happily bowing down in the direction in
which he had left, Vishnu, Brahma and all the other devas returned to their
own respective abodes. With his son, Nabhaga, Shraddhadeva, joyously
returned to his own spot. He889 enjoyed extensive objects of pleasure and at
the end, went to Shiva’s city. O brahmana! I have thus described Shiva’s
avatara known as Krishna-darshana, the one who bestowed bliss on
Nabhaga. This account is unblemished and bestows objects of pleasure and
emancipation on the virtuous. If a person reads it, or hears it, he obtains
everything desired as fruits. If an intelligent person remembers it in the
morning and in the evening, he becomes wise and also becomes a person
who knows about mantras. He obtains the ultimate destination.”’
OceanofPDF.com
Chapter 259-4(30) (Avadhuteshvara Avatara)
‘Nandishvara said, “O Brahma’s son! Hear about Paramesha’s original
avatara. Known as Avadhuteshvara, he took away Shakra’s pride. O sage!
In earlier times, along with his guru890 and all the devas, Shakra went to
Kailasha to see Isha. Shankara got to know that Indra and his guru had
come. They had come to see him, and he wished to test their sentiments.
The lord engages in many kinds of pastimes, and he assumed the form of an
avadhuta.891 He was naked and extremely terrible, as resplendent as a
blazing fire. The destination of the virtuous obstructed their path in the form
of an avadhuta. Shambhu stood there in this radiant form, with his mass of
matted hair hanging down. As they passed, the guru and Shakra approached
Shiva. They saw this terrible being, extraordinary in form, in front of them,
in the middle of the path. O sage! Because of his own entitlement, Shakra
was extremely insolent. Without knowing that this was Shankara, he asked
the person who was in his way. Shakra asked, ‘O naked avadhuta! Who are
you? Where have you come from? What name are you known by? Without
any delay, tell me the truth. Is Shambhu in his residence, or has he gone
somewhere else now? Along with the guru of the gods, I am going there to
meet him.’ Asked by Shakra in this way, the being did not say anything in
reply. To take away insolence, the lord Shankara had assumed this form in
his pastimes. Shakra asked again, but the naked person did not say anything
in reply. Shambhu engages in great pastimes and his ways are impossible to
discern. Purandara, the lord of the three worlds and the king of heaven,
asked again. However, engaging in his great pastimes, the great yogi was
silent. In this way, Shakra repeatedly asked the naked person. Wishing to
destroy Shakra’s insolence, Bhagavan said nothing. Insolent because of his
prosperity, the lord of devas and lord of the three worlds became angry. He
reprimanded the one with the matted hair and addressed him in words of
rage. Indra said, ‘O foolish one! Though I asked, you did not reply.
Therefore, I will slay you with the vajra now. O evil-minded one! Who will
save you?’ Saying this, the wielder of the vajra looked at him in rage. He
raised his vajra and got ready to kill the naked person. Sadashiva quickly
looked at Shakra, with the vajra in his hand. Before he could bring down
the vajra, Shankara paralyzed him. The being became angry, with cruel
eyes and terrible. He swiftly blazed in his energy, as if he would burn them
down. When his hand was paralyzed, internally, Shachi’s consort burnt with
rage. He seemed to burn, like a valiant serpent countered by a mantra.”’
‘“Seeing the being blaze in his energy, Brihaspati used his intelligence to
understand that this was Hara and quickly prostrated himself. The guru,
pervasive in his intelligence, joined his hands in salutation. He again
prostrated himself like a rod and devotedly praised the lord. The guru said,
‘O lord of devas! O Mahadeva! O one who is affectionate towards those
who seek refuge! O Gourisha! O Sarveshvara! I prostrate myself before
you. Be pleased. Everyone is deluded by your maya, Brahma, Vishnu and
the others too. They do not know your true nature. If they know, that is
because of your favours.’ After praising the lord Shankara, Brihaspati made
Purandara fall down at Isha’s feet. O son! The preceptor of the gods,
pervasive in his intelligence, joined his hands in salutation. The intelligent
Brihaspati addressed him in these humble words. Brihaspati said, ‘O lord of
those who are distressed! O Mahadeva! I have prostrated myself at your
feet. Please save me from your rage and be affectionate towards me. O
Mahadeva! Be pleased and save Indra. He has sought refuge with you. A
fire is issuing out of the eye in your forehead.’ The lord is an ocean of
compassion and engages in pastimes. Hearing the guru’s words, in the form
of an avadhuta, he smiled and spoke. The avadhuta asked, ‘How can I
withdraw the energy that is issuing out of my eye as a result of rage? How
can a snake again don the skin that it has cast off?’ Hearing Shankara’s
words, Brihaspati joined his hands in salutation. He spoke, with his mind
overwhelmed by fear. Brihaspati said, ‘O divinity! O Bhagavan!
Compassion must always be shown towards devotees. O Shankara! You are
affectionate towards your devotees. Please make that come true. O lord of
devas! You should fling that energy somewhere else. You save all your
devotees. Please save Purandara.’ Guru spoke to Rudra, who is known to be
affectionate towards his devotees, in this way. Pleased in his mind, he
replied to the preceptor of the gods, who had prostrated himself in his grief.
Rudra replied, ‘O preceptor of the gods! I am pleased with you and will
bestow an excellent boon on you. Since you have granted Indra his life, you
will be famous under the name of Jiva.892 The fire that arose from the eye in
my forehead is impossible for the gods to tolerate. Therefore, I will fling it
far away, so that Indra does not suffer from it.’ Saying this, he held his
energy, which arose from the fire in the eye in his forehead, in his hand and
flung it into the waters of the salty ocean.”’
‘“Shiva’s energy arose from the eye in his forehead. Flung into the salty
ocean, it immediately became a boy. He was named Jalandhara, the son of
the ocean. He became lord of the asuras. Entreated by the gods, the lord
Mahesha slew him. Such was the conduct of Shankara, who brings welfare
to the worlds. In the form of avadhuta, he then vanished. All the devas were
happy and freed from their fear. Guru and Shakra were freed from their fear
and obtain supreme happiness. I have spoken to you about the avatara
known as Avadhuteshvara. Paramesha provides supreme bliss and also
punishes those who are crooked. This unsullied account yields fame,
heaven, objects of pleasure and emancipation. It is divine and as fruits,
yields everything desired. If a person controls himself and constantly listens
to this, he enjoys every kind of happiness in this world. At the end, he
obtains a destination with Shiva.”’
OceanofPDF.com
Chapter 260-4(31) (Bhikshuvarya Avatara)
‘Nandishvara said, “O best among sages! I will now tell you about
another one of Shambhu’s avataras. Listen. In this form, he displayed
affection towards his devotee and dispelled the doubt of a brahmana
woman. In the kingdom of Vidarbha, there was a king named Satyaratha.
He had dharma in his atman and was truthful in his conduct. He was loved
by the great devotees of Shiva. O sage! The king ruled over the kingdom in
accordance with dharma. A long period of time passed, and he followed
Shiva’s dharma. On one occasion, the king of the Shalvas laid siege to the
city, with a large army consisting of many soldiers. There was a great battle.
The king of Vidarbha fought a terrible battle against them. However, such
was destiny that his forces were destroyed, and he was killed by the
Shalvas. When the king was killed in the battle against the Shalvas,
overwhelmed by fear, the remaining soldiers fled, along with the ministers.
O sage! The great queen was expecting, and she was imprisoned by the
enemy. However, she escaped in the night and went outside the city.
Tormented by grief, the royal queen slowly emerged. Remembering Shiva’s
lotus feet, she went far away, in the eastern direction. When she had
travelled a long distance away, in the morning, because of Shankara’s
compassion, the queen saw a sparkling lake. The delicate lady went there
and grieved over the beloved king. She remained on the shore of that lake,
seeking refuge under the shadow of a tree. At the time of an auspicious
muhurta, because of destiny, the queen gave birth to a divine son, who
possessed all the virtuous qualities. He was marked by all the auspicious
signs. As a result of destiny, the king’s wife, the mother, felt thirsty. In
search of a drink, she descended into the lake and was devoured by a
crocodile. The infant, who had just been born, suffered severely from
hunger and thirst. With the father and the mother dead, he wept on the shore
of that lake.”’
‘“O sage! In that forest, the son began to cry as soon as he was born.
Mahesha, who is inside everyone, took pity and became his protector. A
woman who depended on alms for subsistence was wandering around.
Urged in her mind by Isha, who takes away all fear, she suddenly arrived
there. She was a widow and was carrying her own child, who was one year
old. She saw the infant crying there, without a protector. O sage! She saw
that infant in the forest, where there no other humans. The brahmana
woman was surprised. In her mind, she thought about it in many ways.
‘This is a great wonder that I have seen now. It is impossible to describe it
in any possible way. It is impossible to use words in one’s mind to describe
it. The infant’s umbilical cord has not yet been severed. He is lying on the
ground without a mother and is crying. He is supremely energetic. Who are
his parents? There is no one here to help him. What is the reason for this?
Alas! The power of destiny is great. I do not know whose son he is. Nor is
there anyone I can ask, so that I know about his birth. I feel great pity for
him. I wish to rear him, like the child I have given birth to. But without
asking about his lineage and birth, I cannot do that.’ The excellent
brahmana woman thought about it in this way.”’
‘“Shankara, who is affectionate towards his devotees, took great pity.
Maheshvara, who engages in great pastimes, assumed the form of a
bhikshu.893 Though he is himself without a form, he always does this to
ensure happiness for his devotees. In the form of the bhikshu, Parameshvara
suddenly arrived at the spot where the brahmana woman was, desiring to
know. The lord’s progress cannot be discerned, and he assumed the form of
Bhikshuvarya.894 The ocean of compassion smiled and spoke to the
brahmana woman. Bhikshuvarya said, ‘O beautiful brahmana lady! Do not
have a doubt in your mind and do not grieve. Lovingly protect this pure
child, as you would your own son. Soon, you will obtain supreme benefit as
a result of this child. In every possible way, nourish this extremely energetic
child.’ The brahmana woman heard the words spoken by the ocean of
compassion, who was in the form of a bhikshu. Full of love and affection,
she asked. The brahmana woman said, ‘Following your instruction, I will
protect this child, like my own son. There need be no doubt about this. You
have come here as a result of my good fortune. Nevertheless, I especially
want to know the truth about him. Who is he? Whose son is he? Who are
you, the one who has come here? O lord Bhikshuvarya! Repeatedly, the
realization comes to me that you are Shiva, the ocean of compassion, and
that this child used to be your devotee earlier. Because of some taint in his
karma, he has been reduced to this state now. After enjoying this, through
your favours, you will obtain supreme benefit. Because of your maya, I
have been deluded and have deviated from my path. There is no doubt that I
have been urged by you and have come here to protect him.’ Because of her
jnana, the brahmana woman obtained this insight. Desiring to know, she
spoke to Shiva, in the body of a bhikshu. Bhikshuvarya replied, ‘O
brahmana’s wife! Listen lovingly to what happened to this child earlier. O
unblemished one! I will happily tell you the truth about everything else. He
is the son of the intelligent Satyaratha, the king of Vidarbha and Shiva’s
devotee, who was devoted to his own dharma. Listen. In a battle, King
Satyartha has been killed by his enemies, the Shalvas. In the night, his
anxious queen swiftly emerged from her own house. She reached here in
the morning and gave birth to this son. When she descended into the lake
because she was thirsty, as a result of destiny, she was devoured by a
crocodile.’ He thus told her about his birth, his father’s death in a battle and
her mother’s death through a crocodile. O lord among sages! The
brahmani895 was surprised. She again asked the bhikshu, who possessed
jnana and was in the form of a siddha. The brahmani asked, ‘O bhikshu!
The king, his father, had still not completed enjoying excellent objects of
pleasure. How was he killed by his enemies, the Shalvas, within a few
days? Why was this child’s mother devoured by a crocodile? Why has he
been without a protector or a relative since birth? Why has my son been
born very poor and a mendicant? O bhikshu! How will these two sons
obtain happiness?’ Hearing her words, in the form of the bhikshu,
Parameshvara was pleased in his mind.”’
‘“He smiled and replied to the brahmana’s wife. Bhikshuvarya said, ‘O
brahmana’s wife! I will specifically answer all your questions. Listen
attentively to this wonderful account. This child’s father was the king of
Vidarbha. In an earlier birth, he was Pandya, supreme among kings. The
king was devoted to Shiva and following dharma, protected the entire earth.
He delighted his subjects and destroyed every kind of hardship. On one
occasion, on trayodashi,896 he observed the vow of fasting during the day
and the night and was worshipping Sarvesha in the evening. In the evening,
he was engaged in worshipping Shambhu Girisha. Everywhere in the city, a
great and terrible sound arose. Hearing the sound, the king gave up the task
of worshipping Shiva. Suspecting that enemies might have arrived, he
emerged outside his own residence. At that time, his extremely strong
minister seized the enemy vassal897 and brought him to the king’s presence.
On seeing the enemy vassal, he was overwhelmed by great rage. Without
thinking about completing the worship of Vrisha, he had him beheaded. The
king lost his intelligence and was impure because the worship had not been
completed. However, despite the auspiciousness having been destroyed, he
happily had his meal in the night. He was reborn as the king of Vidarbha
and was devoted to Shiva. Since Shiva’s worship had been left incomplete
earlier, he was now killed while he was still in the midst of enjoying
excellent objects of pleasure. The son from his earlier birth has been born as
his son in this birth. Since there was a transgression in the worship of Shiva,
I have taken away his prosperity. In her former birth, his mother deceitfully
killed her co-wife. As a result of that sin, in this birth, she has been
devoured by a crocodile. I have described the consequences of their
conduct. People who do not devotedly worship Shiva are reduced to penury.
In his earlier birth, your son was an excellent brahmana. Though he
accepted objects, he did not perform sacrifices and other good rites. O
beautiful brahmana lady! That is the reason your son has been reduced to
this state of penury. To get rid of that taint, go and seek refuge with
Shankara. Let these two children also worship Shiva in the proper way.
When they have been invested with their sacred threads, Shiva will do what
is best for them.’ Shiva assumed the form of Bhikshuvarya to instruct her in
this way. Extremely affectionate towards his devotees, he then showed her
his own form. Thus, the brahmana woman got to know that this was the
lord Shankara. Her voice choked because of her love. She prostrated herself
and praised him. While the brahmana’s wife looked on, in the form of the
bhikshu, Bhagavan Shambhu vanished from the spot.”’
‘“When the bhikshu left, the brahmani no longer doubted. She took the
child, and along with her own son, went home. She made her home in the
beautiful village known as Ekachakra.898 She reared her son and the prince
on excellent food. Brahmanas performed their samskaras and their
upanayana. They grew up in their home and were devoted to worshipping
Shiva. O son! Following the rules instructed by Shandilya, the sage, they
observed auspicious vows and worshipped Shambhu in the evening. On one
occasion, without the brahmana son, when the son of the king went to the
river to have a bath, he found an excellent pot filled with wealth. In this
way, the sons of the brahmana and the king worshipped Shambhu. They
happily spent four months in this way. They worshipped Shambhu in this
way, full of great joy, and one year passed, with their residing in that home.
After one year passed, as a result of the lord Shiva’s favours, the king’s son
went to the extremities of the forest, along with the brahmana. Suddenly, a
gandharva arrived there and bestowed his daughter in marriage, and his
kingdom. Bereft of thorns, he ruled there. He regarded the brahmana lady,
who had reared him earlier, as his own mother and the brahmana’s son as
his brother. Thus, Dharmagupta899 ruled over the kingdom known as
Vidarbha. He enjoyed objects of pleasure with his queen and worshipped
the lord of devas. I have now described to you Shiva’s Bhikshuvarya
avatara and the account of the king’s son, known as Dharmagupta. This
brings happiness. This unsullied account is sacred and supremely purifying.
It is the means for obtaining everything desired and pursuing dharma,
artha, kama and moksha. If a person controls himself and constantly hears
it, or makes it heard, he enjoys everything that he wishes for. At the end, he
goes to Shiva’s city.”’
OceanofPDF.com
Chapter 261-4(32) (Sureshvara Avatara)
‘Nandishvara said, “O son! Listen. I will tell you about Shiva, the
paramatman’s Sureshvara avatara. In this form, he brought welfare to
Dhoumya’s elder brother. Vyaghrapada’s son was the intelligent Upamanyu,
loved by the virtuous. In another life, he became the son of a sage and
obtained success. Because of destiny, Upamanyu, Vyaghrapada’s son, was
poor. As a child, along with his mother, he lived in his maternal uncle’s
house. On one occasion, in his maternal uncle’s hermitage, he tasted a little
bit of milk. Delighted, he hankered after a lot of milk and asked his mother.
Hearing her son’s words, the ascetic mother was miserable and thought of a
good means to satisfy him. Resorting to unchavritti,900 she collected some
grain. She ground this, and mixing it with water, made a paste. Fondling her
son, she gave him this artificial milk. The child drank the artificial milk his
mother gave him. He told his mother, ‘This isn’t milk,’ and started to weep
again. Hearing her son cry, she wiped the tears from his eyes with hands
that were like lotuses. She spoke miserably to her son. The mother said,
‘We always reside in the forest. How can we get milk here? Without
Shambhu’s favours, we cannot obtain milk. O son! We can only obtain what
we have offered Shiva in an earlier birth. Indeed, that is the only thing we
can get. Therefore, there is no point thinking about this.’ Vyaghrapada’s son
heard his mother’s words. Affectionate towards his mother, he did not
grieve anymore and replied to his mother. ‘O mother! Enough of this
weeping. If Shambhu is the one who gives, everything will be beneficial. O
immensely fortunate one! Abandon this grief. All will be well. O mother!
Listen to my words. If Mahadeva exists anywhere, sooner or later, I will
obtain an ocean of milk.’ Saying this, the child lovingly told her, ‘Let
everything be auspicious.’ He prostrated himself before her, took his leave
and prepared to undergo austerities. He went to the Himalayas. He
controlled himself and survived on air. He fashioned a lingam made out of
clay and placed it on a pedestal made out of eight bricks. Using the
panchakshara mantra,901 he devotedly invoked Shiva and Amba there. The
child used leaves, flowers and other objects to worship them. He performed
dhyana on Shiva and Amba and used the panchakshara mantra to perform
japa. He spent a long period of time in such worship, engaging in supreme
austerities. O sage! As a result of the austerities of the great-souled child,
the world, with its mobile and immobile entities, was scorched.”’
‘“Meanwhile, requested by Vishnu and others, the lord Shambhu wished
to test his devotion and assumed Shakra’s form. Shivaa assumed Shachi’s
form and the ganas became all the gods. Nandi became the elephant
Airavata and everyone else assumed such forms. Along with Amba, in the
form of Shakra and along with the ganas, Shiva quickly went to
Upamanyu’s hermitage to show him his favours. O lord among sages! So as
to test the child’s devotion, in the form of Shakra, Hara addressed him in
the following grave words. Sureshvara902 said, ‘O one excellent in vows! I
am satisfied with your austerities. Ask for a boon. There is no doubt that I
will give you whatever you desire.’ When he was addressed by Shambhu,
in Shakra’s form, in this way, he joined his hands in salutation and replied,
‘I choose devotion towards Shiva.’ Hearing this, Hari903 said, ‘You do not
know me. I am the lord of the gods. I am Shakra, the lord of the three
worlds. All the devas bow down before me. O brahmana rishi! Become my
devotee and always worship me. I will give you everything fortunate.
Abandon Rudra, who does not possess any gunas. Enough of Rudra, who
does not possess any qualities. What do you have to do with him? He is
outside the pale of the deva species and has become a pishacha.’ Hearing
his words, the son of the sage performed japa with the panchakshara
mantra. He spoke to the one who he thought had come to create an
impediment in his pursuit of dharma. Upamanyu said, ‘You have said all
this because you are fixed on criticizing Bhava. Incidentally, you have also
said that the lord of the devas lacks gunas and is a pishacha. You do not
know Rudra. He is the lord of all the lords among devas. He is the father of
Brahma, Vishnu and Mahesha. He is greater than Prakriti. He is beyond
existence and non-existence. He is not manifest. The ones who know about
the brahman speak of him. He is eternal. He is one and many. As a boon, I
choose him. He is free of debates about the cause. He is the supreme, in the
meanings of samkhya and yoga. So say those who know about Isha’s
nature. As a boon, I choose him. There is no one who is greater than
Shambhu. He is the cause behind all causes. He is the supreme lord,
superior in qualities to Brahma, Vishnu and other devas. I do not wish for a
boon from Brahma, Vishnu or from you. Nor do I want a boon from any of
the other immortals. Shankara, the granter of boons, is the one I want. What
is the need to speak a lot? I have told you the truth and my view. It is
evident that I do not desire any deva other than Pashupati. O enemy of
mountains! Listen to my sentiments. I deduce that in another life, I must
have committed sins. That is the reason I have heard criticism of Bhava.
Anyone who hears criticism of Bhava should instantly cast aside his own
body. Having been killed, he will swiftly go to Shiva’s world. O worst
among gods! I did harbour a desire for milk. But I will now use Shiva’s
weapon to kill you and give up my body.’ Having said this, Upamanyu
made up his mind to die. He gave up his desire for milk and got ready to
kill Shakra. He collected some bhasma from a receptacle and reciting
mantras, created aghorastra.904 Roaring, the sage released this in Shakra’s
direction. Remembering the two feet of his desired divinity, he got ready to
burn himself. Upamanyu stood there, radiant, holding the blazing weapon.
The brahmana yogi stood there, in that posture of dharana. In his form as
Shakra, Bhagavan amiably countered him. When he hurled the aghorastra
he had created in rage, he engaged Nandishvara. Nandi, loved by Shankara,
seized it in the middle.”’
‘“Thereafter, Bhagavan Parameshvara showed his own form to the
brahmana, with the crescent moon on his head. He showed him thousands
of oceans of milk, the ocean of curd and the ocean of food items. The lord
showed him all this. He also saw Shambhu, seated along with Devi on the
bull. He was surrounded by the leaders of ganas and the trident and other
divine weapons. Drums were sounded in heaven and flowers were
showered down. Vishnu, Brahma, Indra and the foremost devas crowded
the ten directions. Upamanyu was flooded by an ocean of bliss. His senses
humbled with devotion, he fell down on the ground, like a rod. At that time,
Bhagavan Bhava smiled at him, saying, ‘Come. Come.’ He summoned him
and inhaling the fragrance of his head, granted him boons. Shiva said, ‘O
child! O Upamanyu! I am pleased at your excellent conduct. O brahmana
rishi! I tested you now, but your devotion was firm. From now on, always
enjoy food and other objects of pleasure with your relatives. Always be
happy and always be free from misery. Remain devoted to me. O
Upamanyu! O immensely fortunate one! Parvati is your mother. From now,
I have made you my eternal son. O great sage! I am pleased with you.
Accept these thousands of oceans of milk, curd, ghee, honey, other food
items and everything else. I am bestowing them on you. Accept them. I am
bestowing immortality on you and the eternal status of being a ganapati.
Mahadeva is your father, and the mother of the universe is your mother.
Cheerfully ask for any other boons that you may mentally wish for. You
will be freed from old age and death. You will be devoid of sorrows. You
will be famous and supremely energetic. You will possess divine jnana and
be a great lord.’ Shambhu was pleased in his mind. Remembering his great
austerities, he again bestowed divine boons on the sage, Upamanyu—
knowledge about the Pashupata vrata and true knowledge about vratas and
yoga. He bestowed skill in speaking on him and gave him his own region.
Having granted these, Mahadeva clasped him in his arms and inhaled the
fragrance of his head. He presented him to Devi and said, ‘This is your
son.’ Hearing this, the delighted Devi touched his head with her lotus
hands. She bestowed on him the eternal status of being her son. She gave
him the essence of the ocean of milk and curd, that were as tasty as milk.
They would be eternal, and she gave those to him in the form of a pinda.905
She bestowed on him the everlasting prosperity of yoga and satisfaction and
the eternal knowledge of the brahman. Satisfied in her mind, she bestowed
supreme prosperity on him. Having received these divine boons from Shiva
and Shivaa and having obtained the eternal status of being their son, he
rejoiced. With a delighted mien, he joined his hands in salutation and
prostrated himself. Lovingly, he asked for a boon from Maheshvara, lord of
devas. Upamanyu said, ‘O divinity! O lord of devas! Be pleased with me. O
Parameshvara! Be pleased with me. Please grant me supreme devotion
towards you and let it be divine and unwavering. O Mahadeva! Please let
me possess constant devotion towards those who are associated with you.
Please grant me your supreme affection and your constant presence.’ His
voice choked in joy, and pleased in his mind, he said this in faltering words.
The supreme brahmana, Upamanyu, praised Mahadeva. Addressed in this
way, Lord Shiva, the lord of everyone, happily replied, while everyone
present heard. Shiva said, ‘O Upamanyu! O child! You are blessed. You are
my special devotee. O unblemished one! I will grant you everything that
you have asked for. You will not suffer from old age or death. You will
always be free of miseries. You will be worshipped by everyone. You will
be free of aberrations, and you will be my foremost devotee. O best among
brahmanas! You will always have an inexhaustible number of relatives,
family and gotra. Your devotion to me will be eternal. O sage! I will always
remain near your hermitage. O child! Remain as you wish. Do not be
anxious.’ Having said this, Bhagavan bestowed those excellent boons on
him. After this, along with his relatives and his ganas, the lord instantly
vanished from the spot.”’
‘“Having obtained those excellent boons from Shambhu, Upamanyu was
pleased in his mind. He went to his mother’s abode and told his mother
everything that had happened. Hearing this, his mother was filled with great
delight. He was worshipped by everyone and always obtained great
happiness. O son! I have thus described to you Shiva, the paramatman’s
Sureshvara avatara. This always brings happiness to the virtuous. This
unsullied account bestows everything desired as fruit. It grants heaven,
fame, a long lifespan, objects of pleasure and emancipation to the virtuous.
If a person controls himself and devotedly hears it, or makes it heard, he
enjoys every kind of happiness in this world. Aft the end, he obtains a
destination with Shiva.”’
OceanofPDF.com
Chapter 262-4(33) (Brahmachari Avatara)
‘Nandishvara said, “O Sanatkumara! Hear lovingly about the lord Shiva
paramatman’s avatara known as Jatila. This is extremely purifying. Earlier,
Sati, Daksha’s daughter, gave up her body at her father’s sacrifice, because
her father dishonoured her. She was born as the daughter of Mount
Himalaya and Mena. Shivaa went to a desolate forest, along with her two
friends, and tormented herself through sparkling austerities there. She
desired Shankara as her husband. To test her austerities, Shiva,
accomplished in many kinds of pastimes, sent the saptarshis to the place
where Parvati was performing austerities. Having gone there, the sages
affectionately tested her. Her efforts were so firm that they were incapable
of dissuading her. They returned to Shiva, bowed down and told him what
had happened. Obtaining his permission, they lovingly returned to the
world of heaven. When the sages left for their own abodes, Shiva himself,
the one who bestows prosperity, wanted to test Shivaa’s conduct. According
to his will, Ishvara assumed the form of a pleasant and serene ascetic. The
lord assumed the wonderful form of a brahmachari. He assumed the body
of an extremely aged brahmana. He blazed in his own energy and was
happy in his mind. He was extremely radiant and held a staff and an
umbrella. Assuming this Jatila906 form, he went to Girija’s forest.
Affectionate towards his devotees, Shambhu Shankara was pleased.”’
‘“He saw Devi stationed there, surrounded by her friends. Seated on the
pavilion, Shivaa was pure, like one of the moon’s digits. Shambhu, in the
form of a brahmachari, looked at Devi. Affectionate towards his devotees
and happy and eager, he approached her. She saw the brahmana arriving,
extraordinary in energy. His limbs were covered in hair, and he was serene.
He possessed a staff and hide. He was aged, with matted hair. He was a
brahmachari, with a kamandalu. Full of supreme love, she honoured him
and worshipped him with every kind of offering. Full of great joy, Devi
Parvati worshipped him. She then affectionately asked the brahmachari
about his welfare. ‘O supreme among those who know about the Vedas!
Who are you in the form of a brahmachari and where have you come from?
Please tell me. You have illuminated this forest.’ Thus asked by Parvati, the
brahmachari brahmana replied quickly, happy, but wishing to test Shivaa’s
sentiments. The brahmachari said, ‘I am a brahmachari brahmana,
travelling wherever I want. There is no doubt that I am an ascetic who
brings happiness to others and does them a good turn.’ After saying this,
Shankara, who is affectionate towards his devotees, remained near her, in
the form of a brahmachari and concealing his real form. The brahmachari
said, ‘O great Devi! What will I say? There is nothing else to say. An
occurrence that brings a great calamity can be seen. This is a great
transgression. Young age is for enjoying objects of pleasure and seeking
reasons for happiness. That is a time for seeking great objects that bring
pleasure. You are performing austerities in vain. Who are you? Whose
daughter are you? Why are you in this desolate forest? You are performing
austerities that even sages, who have cleansed their atmans, find impossible
to accomplish.’ Hearing these words, Parameshvari laughed. She
affectionately addressed the brahmachari in these affectionate words.
Parvati replied, ‘O brahmana brahmachari! O sage! Hear the entire
account. I have now been born in Bharatavarsha, in Himalaya’s house. In
my last life, I was born as Sati in Daksha’s home and was Shankara’s
beloved. When my father criticized my husband, I used yoga to give up my
body. O brahmana! Because of my great good merits, I obtained Shiva in
this life too. However, he reduced Manmatha to ashes, abandoned me and
went away. When Shankara went away, I was tormented and ashamed. I
returned to my father’s house. Following my guru’s words, I have now
come here, to practice austerities. Through thoughts, words and direct
deeds, I have chosen Shankara as my husband. I am telling you the truth.
This is not false. I know that what I pursue is extremely difficult to get.
How can it be obtained by me? Nevertheless, because of my mental
determination, I am now engaged in these austerities. Ignoring Indra and the
other foremost devas, Vishnu and Brahma, I wish to obtain the one who
holds the Pinaka in his hand as my husband. This is the truth.’ Hearing
Parvati’s words of determination, the sage, who was Jatila Rudra, laughed.
He addressed her in these words. Jatila said, ‘O daughter of the Himalayas!
O Devi! What kind of intelligence do you have? Forgetting the other gods,
you are performing extensive austerities for Rudra. I know about that
Rudra. Listen. I will tell you. Rudra has a bull on his banner. He is
malformed and has matted hair. He is always alone. In particular, he is
always without attachment. Therefore, you should not fix your mind on
Rudra. O Devi! Your form, and everything else, is contrary to that of Hara.
The idea does not appeal to me. But do whatever you wish to.’ Saying this,
Rudra, in the form of the brahmachari, spoke again. In front of her, so as to
test her, he criticized himself in many kinds of ways.”’
‘“Devi Parvati heard the brahmana’s words, which were impossible to
tolerate. Extremely enraged at the criticism of Shiva, she replied. ‘Until
now, I took you to be someone else. But now, after realizing everything, I
can see that you should be killed now. In the form of a brahmachari, a
cunning person has arrived. You have foolishly criticized Shiva. I am
extremely angry with you. You do not know Shiva. You have turned your
face away from Shiva. Since I worshipped you, I am now tormented. If a
man neglects the truth and criticizes Shiva, all his good merits, accumulated
since birth, are reduced to ashes. If one touches a person who hates Shiva,
one must perform prayashchitta. O wicked one! You said that you know
Shiva. But it is certain that you do not know Shiva, the supreme lord. Here
and there, using his maya, Rudra appears in many forms. He will ultimately
give me what I wish for. He is without aberration and is loved by the
virtuous.’ Saying this, Devi Shivaa spoke about Shiva’s tattva. It is said that
Rudra is the brahman. He is nirguna and without decay.’ Hearing Devi’s
words, the brahmachari brahmana was again about to say something.
However, Girija quickly spoke to her friend, Vijaya. Shivaa’s mind was
devoted to him, and she turned away from any criticism of Shiva. Girija
said, ‘O friend! One must make efforts to restrain this worst among
brahmanas. If he speaks again, he will criticize Shiva. A person who
criticizes Shiva is not the only one who commits a sin. In this world, a
person who hears the criticism also obtains a share in the sin. In every case,
those who criticize Shiva must be killed by Shiva’s servants. But he is a
brahmana. Therefore, he must be shunned. Let us leave this place and
quickly go somewhere else. Otherwise, this wicked person will criticize
Shiva again. Since he is a brahmana, he cannot be killed. But one must
shun him and not look at him. Without any delay, let us swiftly leave this
place and go somewhere else. Let us not have a conversation with this
wicked person again.’ O sage! Saying this, Uma raised her foot to leave.”’
‘“But Shiva directly revealed himself and caught hold of her garment. He
assumed his own divine form, the form that one uses to perform dhyana on
Shiva. Shiva showed himself to Shivaa and as she stood face downwards,
he spoke to her. Shiva said, ‘Leaving me, where are you going? O Shivaa!
You should not abandon me. O unblemished one! I wanted to test the
firmness of your devotion. To test your sentiments, I assumed the form of a
brahmachari and approached you, addressing you in many kinds of words.
I am pleased with you, especially because of your firm devotion to Shiva.
Ask for the boon desired by your mind. There is nothing that cannot be
given to you. Because of your austerities, from now on, you have made me
your servant, dependent on your love. Such is your beauty that even an
instant seems to become a yuga. Give up your shame. You are my eternal
wife. O beloved! Along with you, I will quickly go to my own mountain.’
When the lord of devas addressed her in this way, Shivaa rejoiced. She
instantly cast aside all the hardships she had suffered on account of the
austerities. Beholding Shiva’s divine form, she was delighted. Shivaa cast
her face downwards in shame and lovingly replied to the lord. Shivaa said,
‘O lord of devas! If you are pleased, show your compassion towards me. O
lord of devas! Become my husband.’ This is what Shivaa told Shiva.
Accepting her hand in the proper way, he went with her to Kailasa. Having
obtained him as a husband, Girija accomplished the task of devas. O son! I
have thus spoken to you about the nature of Shiva’s brahmachari avatara,
whereby he tested Shivaa’s sentiments. I have narrated this supreme and
unsullied account to you. If a person listens to this lovingly, he obtains a
happy destination.”’
OceanofPDF.com
Chapter 263-4(34) (Sunartaka-Nata Avatara)
‘Nandishvara said, “O Sanatkumara! O omniscient one! Hear about the
lord Shiva paramatman’s avatara that is known as Sunartaka-nata. So as to
obtain Shiva, Devi Kalika Parvati, Himalaya’s daughter, went to the forest
to torment herself through extremely sparkling austerities. O sage! Shiva
was pleased at her excellent austerities. He went and tested her and happily
bestowed a boon on her. Extremely pleased in his mind, he showed her his
own form. O sage! Shankara told Shivaa, ‘Please ask for a boon.’ Hearing
Shambhu’s words and beholding his excellent form, Shivaa was extremely
happy. She prostrated herself and spoke to him. Parvati said, ‘O lord of
devas! O Isha! If you are pleased with me and if I am to be given a boon,
please show me your compassion and become my husband. With your
proper permission, I will go to my father’s house. O protector! O lord! You
should also go to my father’s presence. As a mendicant, you should ask him
for me and make him auspicious, famous and illustrious. Make my father
happy and let his ashrama as a householder become successful in every
possible way. O Mahesha! To accomplish the task of devas, you should
follow the norms and marry me. O lord! You are always indifferent. But
please fulfil my wishes. You are known as someone who is affectionate
towards his devotees, and I am always devoted to you.’ Shambhu Mahesha,
affectionate towards his devotees, was addressed in this way. He uttered
words of assent, vanished and went to his own mountain. The young Parvati
was pleased at this. With her friends, she returned to her father’s house,
rendering her beauty successful. Hearing that Parvati had come, along with
Mena and his family, Himalaya happily went to see his daughter. Seeing
her, they rejoiced and honouring her, took her into the house. Happy, they
rejoiced greatly and arranged for great festivities. Mena and the supreme
mountain donated riches to brahmanas. Lovingly, they had auspicious
chants from the Vedas recited. Delighted, Mena remained in the courtyard
with her daughter. Meanwhile, Mount Himalaya went to the Ganga to
bathe.”’
‘“Shambhu is affectionate towards his devotees and engages in pastimes.
At this time, he assumed the form of Sunartaka-nata907 and arrived before
Menaka. He held a horn in his left hand and a damaru in his right. He had a
red garment, made out of rags of patchwork, on his back and he was skilled
in singing and dancing. In the form of that actor, in Menaka’s courtyard, he
happily danced and sang many enchanting songs. From his horn and his
damaru, he sounded melodious notes. He lovingly did many great and
charming things. To see him, all the citizens, men and women, quickly
assembled there. The young and the old were also present. They heard his
beautiful singing and saw his charming dancing. O sage! All of them were
captivated and so was Mena. Delighted and happy in her mind at his skills,
Mena quickly brought a golden vessel filled with jewels, to give it to him.
He did not accept this and asked for Shivaa as alms. He danced and sang
again and got ready to perform his enchanting acts. Hearing his words,
Mena was both amazed and enraged. She reprimanded the mendicant and
wished to throw him out. At that time, the king of the mountains returned
from the Ganga. In front of him, he saw a mendicant in the courtyard, in the
form of a man. Hearing everything that had happened from Mena’s mouth,
he became angry. He commanded his attendants to throw the mendicant
out.”’
‘“However, he blazed in his energy like a large fire and was impossible to
touch. O supreme among sages! No one was capable of throwing him out.
O son! The mendicant was accomplished in many kinds of pastimes. He
displayed his own infinite powers to the mountain. The mountain saw him
instantly assume the form of Vishnu. The next moment he was in Brahma’s
form. In an instant, he assumed Surya’s form. He next saw him in Rudra’s
great and wonderful form, full of energy and laughing with the beautiful
Parvati. He saw many such forms there. He was amazed and was
immediately overwhelmed with supreme bliss. Having shown his powers,
the noble mendicant then asked for Durga as alms and said that he would
not accept anything else. In the form of the mendicant, Parameshvara then
vanished. Urged by Durga’s words, he swiftly returned to his own abode.
True jnana dawned on Mena and the lord of mountains. ‘We have been
deceived by Shiva and the lord has returned to his own abode. We must
bestow our daughter Parvati, who has performed these great austerities, on
him.’ Full of great devotion towards Shiva, this is what the two of them
thought. In this way, Rudra brought great joy to his devotees. Following the
norms, he happily married Parvati. O son! I have spoken to you about
Shiva’s avatara, known as Sunartaka-nata. In this form, he fulfilled the
Chapter 264-4(35) (Avatara as a Virtuous
Brahmana)
‘Nandishvara said, “O Sanatkumara! O omniscient one! Hear about the
lord Shiva paramatman’s avatara, known as that of the virtuous brahmana.
All the gods got to know about the great and supreme devotion Mena and
Himalaya had developed towards Shiva. They were full of thoughts and
affectionately consulted each other. ‘Full of single-minded devotion, if the
lord of mountains bestows his daughter on Shambhu, he will certainly
obtain nirvana. He will instantly obtain Shiva. He is the store of an infinite
number of jewels and will obtain moksha. This earth is known as one whose
womb is full of jewels. But that will become false and untrue. He will give
up his present transient form and obtain a divine form. Bestowing his
daughter on the one who wields the trident, he will go to Shiva’s world. As
a result of Shambhu’s favours, he will obtain sarupya with Mahadeva. He
will enjoy excellent objects of pleasure there and obtain emancipation.’ O
sage! Discussing this, all the gods went to their guru’s house. Having gone
there, intent on their selfish objectives, the gods told their guru this. The
devas said, ‘O guru! To accomplish our task, please go to Himalaya’s house
and criticize Mahesha, so that the mountain’s devotion towards him is
restrained. O guru! If the mountain bestows his daughter on Shiva, while
filled with his devotion, he will instantly obtain emancipation. Let him
remain on earth.’ Hearing the words of devas, he reflected on it and replied.
The guru said, ‘O gods! One among you should go to the mountain to
accomplish the task. I am incapable of doing this. O gods! Alternatively,
along with Vasava, go to Brahma’s world. Go and tell him this. He will
accomplish your task.’ Hearing this, the gods discussed the matter and went
to Vidhatri’s assembly hall. In front of Vidhatri, they reported everything
that had happened. Hearing their words, Vidhatri thought a lot about this
and addressed them in the following words. ‘I cannot do this. Criticizing
Hara always brings grief. O gods! Go to Kailasha and satisfy Shankara.
Request the divinity to go to Himalaya’s house. He will go to the lord of
mountains and criticize himself. It is held that criticizing others leads to
destruction but criticizing one’s own self leads to fame.’ Thereupon, all the
gods quickly went to Kailasha. They devotedly prostrated themselves
before Shiva and told him everything. Hearing the words of devas,
Maheshvara agreed. Smiling, he comforted and assured the gods.”’
‘“Bhagavan Shambhu Mahesha is affectionate towards his devotees. He
is without aberrations and is the lord of maya. He wished to go the
mountain. He held a staff and an umbrella and attired himself in divine
garments. With a dazzling tilaka, he was radiant. He held a string of crystals
in his hand and wore a shalagrama around his neck. He devotedly
performed japa with the name of Hari. He wore the garb of a virtuous
brahmana. Surrounded by his relatives, he quickly went to Himachala.
Seeing him, along with his attendants, Himalaya stood up. Following the
norms, he prostrated himself like a rod on the ground, in a sashtanga
posture. The lord of mountains asked him, ‘Who are you?’ With the
appropriate affection, the Indra among brahmanas replied immediately. The
virtuous brahmana said, ‘O mountain! I am known as Sadhudvija908 and am
also known as Vishnu’s devotee. I possess supreme insight. I know
everything and always do good turns to others. Through the strength of my
guru, I can go anywhere. O supreme among mountains! Through my own
knowledge, while I was in my own abode, I got to know something. Listen
lovingly to do this. I will tell you, without any pride in your presence. You
wish to bestow your daughter on Shankara. She is as beautiful as Padma,
but his lineage and conduct are unknown. O Indra among mountains! This
decision of yours is not appropriate and will not lead to anything
auspicious. Born in Narayana’s lineage,909 you are foremost among those
who possess jnana and must understand this. Behold your kingdom over the
mountains. He doesn’t have a single relative. Make an effort to ask your
own relatives and ask your own beloved. Make efforts to ask everyone,
including Mena, but excluding Parvati. O mountain! A diseased person
does not like medication, preferring a bad diet instead. In the matter of
performing the rite of bestowing Parvati, he is not a worthy person. As soon
as they hear about this, there will be smiles on the faces of great people. He
is without a refuge and is always devoid of attachment. He is malformed.
He does not change and possesses no gunas. He is hideous and resides in
cremation grounds. He likes serpents and is naked. His ornaments are ashes
and snakes are coiled around his head. He has been dislodged from all the
ashramas and his movements can never be discerned.’ Uttering these
factual statements, which were full of criticisms of Shiva, Shiva, who
engages in pastimes, returned to his own abode. Hearing the words of the
brahmana, the two of them, took contrary meanings out of them and
thought, ‘What will we do?’910 Thereafter, Rudra brought great joy to his
devotees. He married Girija and accomplished the task of devas. O son! I
have thus told you about Shiva’s avatara known as Sadhudvija. The lord
accomplished the task of devas. This unsullied account ensures heaven and
a long and excellent lifespan. A person who reads or hears it, obtains a
happy destination.”’
OceanofPDF.com
Chapter 265-4(36) (Avatara as Ashvatthama)
‘Nandishvara said, “O Sanatkumara! O omniscient one! Hear about the
lord Shiva paramatman’s supreme avatara, known as Ashvatthama. O
sage! O devarshi! Drona was born in Bharadvaja’s lineage, but not from a
womb.911 He was born as a portion of the immensely intelligent Brihaspati
and was in control of himself. He was brave and supreme among those who
wielded the bow. The brahmana rishi was accomplished in all kinds of
weapons. He was immensely energetic and extensive in his deeds. He was
supreme among those who knew about every kind of weapon. Learned ones
know that he was accomplished in both the Vedas and dhanurveda.912 Drona
was great and wonderful in his deeds and extended his own lineage. O
brahmana! As a result of his own strength, he became the acharya of the
Kouravas. Among the Kouravas, he was known as one of the six
maharathas.913 To help the Kouravas, he tormented himself through
extensive austerities, directed towards Shiva. Dronacharya, the supreme
brahmana, desired a son. Bhagavan Shankara, affectionate towards his
devotees, was pleased at this. O supreme among sages! He arrived in front
of Drona. Seeing him, the brahmana, Drona, was satisfied and immediately
prostrated himself before him. His heart was greatly pleased, and he
lowered his head and joined his hands in salutation. The lord Shankara was
satisfied at his praise and austerities. Affectionate towards his devotees, he
said, ‘Ask for a boon.’ Hearing Shambhu’s words, Drona bowed down and
spoke. ‘Please grant me a son who is born as your portion, so that he is
immensely strong and invincible before everyone.’ Hearing Drona’s words,
Shambu replied in words of assent. O son! O sage! The lord who engages in
pastimes and bestows happiness vanished. Extremely happy and with his
doubts gone, Drona returned to his own residence. Delighted, he told his
wife everything that had happened.”’
‘“After some time, Rudra, the lord who destroys everything, was born in
his portion as an immensely strong son to Drona. O sage! He was famous
on earth as Ashvatthama. He was brave, with eyes like the petals of lotuses.
He was terrible, capable of destroying the side of the enemy. As a result of
his father’s command, in the battle of Bharata, the immensely strong one
helped the Kouravas. By seeking refuge with the immensely brave one,
Bhishma and the other Kouravas became exceedingly strong. Even the
residents of heaven could not defeat them. All the Pandavas were
accomplished and immensely valiant. However, fearing him and fearing
their own destruction, they were incapable of defeating the Kouravas.
Hence, instructed by Krishna, Arjuna undertook extremely terrible
austerities dedicated to Shambhu. As a boon, he obtained a supreme
weapon and defeated them. O sage! The immensely brave Ashvatthama was
born as Mahadeva’s portion. Nevertheless, because of his devotion,914 he
exhibited his own powers. The sons of the Pandavas were immensely
valiant and were trained by Krishna and others. Nevertheless, he made
efforts and destroyed them. It was impossible for the enemy to counter his
strength. Arjuna was incapacitated by grief on account of his son.915 On
seeing Ashvatthama descending on him, Achyuta drove the chariot away.
He discharged the weapon known as brahmashira. A terrible energy
manifested itself in all directions. Seeing that his life was in danger, Arjuna
was distressed. Exhausted, immensely terrified and with his energy
destroyed, he spoke to Krishna. Arjuna said, ‘O Krishna! What is this?
Where has this come from? O Krishna! I do not know. The energy is
advancing towards me from every direction, and it is impossible to
tolerate.’ Hearing Arjuna’s words, Krishna, supreme among Shiva’s
devotees, meditated on Shiva and his wife and replied affectionately to
Arjuna. Krishna replied, ‘Know that this is the extremely energetic
brahmastra of Drona’s son. There is no other weapon that is capable of
countering it. Quickly remember Shiva. The lord Shambhu protects his own
devotees. He gave you his supreme weapon, which is capable of
accomplishing every task. Destroy the energy of this weapon with the even
greater energy of Shiva’s weapon.’ Saying this, to accomplish the objective,
Krishna himself meditated on Shiva. Hearing Krishna’s words, Partha
remembered Shiva in his heart. O sage! He prostrated himself, touched
water and unleashed that weapon. The brahmashira weapon is invincible
and cannot be countered. O great sage! Nevertheless, the energy of Shiva’s
weapon instantly pacified it. Do not regard this as wonderful. Everything
wonderful exists in Shiva. He is without an origin. Using his powers, he
creates and destroys the entire universe.”’
‘“Ashvatthama was born from Shiva’s portion and understood all this. O
sage! He was not distressed at what Shiva had done. Since this was Shiva’s
wish, his mind wasn’t dissatisfied. Drona’s son decided that no Pandavas
should be left on earth. He made up his mind to destroy the child in Uttara’s
womb. The brahmastra could not be countered by any other weapon.
Therefore, the great lord hurled the great radiance of the weapon in the
direction of Uttara’s womb. Uttara, Jishnu’s daughter-in-law was distressed
in her mind.916 Scorched by the weapon, she praised Krishna, Lakshmi’s
lord. At this, Krishna meditated on Shiva in his heart, bending down and
prostrating himself. He understood that Drona’s weapon had done this,
designed to eliminate all Pandavas. He had been given the extremely
radiant weapon, Sudarshana chakra, to protect himself. Following Shiva’s
command, he used this to protect her. Since he was himself born from
Shiva’s portion, he917 understood that Krishna’s conduct was due to his
being Shiva’s supreme devotee. Therefore, he gradually changed his mind.
At this, Krishna was pleased in his mind and made all the Pandavas fall
down at the feet of the king of all devotees of Shiva. Therefore, Drona’s son
was pleased at Krishna and the Pandavas. Ashvatthama showed them his
favours and lovingly bestowed many boons on them. O son! In this way, the
lord Maheshvara engages in many supreme pastimes. O supreme among
sages! In the form of Drona’s son, he assumed an avatara on earth.
Ashvatthama, Shiva’s avatara, was immensely strong and valiant. He
brought happiness to the three worlds and is still there, along the banks of
Jahnavi.918 I have described the lord Shankara’s avatara as Ashvatthama.
This bestows every kind of success and grants devotees the desired fruits. If
a person controls himself and devotedly reads or recites it, he obtains the
desired success. At the end, he goes to Shiva’s city.”’
OceanofPDF.com
Chapter 266-4(37) (Prelude to Kirata Avatara)
‘Nandishvara said, “O wise one! Hear about the wielder of Pinaka’s
avatara, known as Pinaka. He killed Muka and delighted, bestowed a boon
on Arjuna. The supreme Pandavas were defeated by Suyodhana.919 With the
virtuous Droupadi, they went to the forest known as Dvaitavana. At that
time, they resorted to the plate given by Surya.920 In this way, the Pandavas
happily spent their time. As an act of deception, Suyodhana sent Durvasa,
bull among sages. Full of affection, the Indra among brahmanas came to
the Pandavas, with ten thousand of his students. Having arrived, he asked
for the desired food for them. O lord among sages! Since there was a lack
of food, all the Pandavas were miserable. They made up their minds to give
up their lives. Droupadi remembered Krishna and he arrived to protect
them. He ate some vegetables, and they were satisfied.921 Learning that his
disciples were satisfied, Durvasa went away. Thanks to Krishna’s
compassion, the Pandavas were freed from their miseries then. The
Pandavas asked Krishna, ‘What will happen now? A powerful enemy has
arisen. O lord! What should be done? Please tell us.’ O sage! Shri Krishna
was asked this by the Pandavas. He remembered Shiva’s lotus feet and
spoke to the Pandavas. Shri Krishna said, ‘O Pandavas! Listen to the best
course of action. In particular, hear about my service to Shiva. Wishing to
defeat the enemies, I went to Dvaraka. I thought about the instructions of
the great-souled Upamanyu and worshipped Shambhu. Parameshvara was
pleased. I served him well for seven months, in Batuka, best among
mountains. Vishvesha is himself present there and gave me everything that I
wished for. As a result of his powers, I obtained every kind of supreme
capacity. You should also serve that divinity now. As fruits, he will bestow
objects of pleasure and emancipation. You should serve Shambhu, the one
who bestows every kind of happiness.’ Saying this, Krishna comforted the
Pandavas and vanished. Remembering Shiva’s lotus feet, he quickly went to
Dvaraka.”’
‘“The Pandavas then sent a bhilla to test Duryodhana’s energy and
qualities.922 He properly ascertained everything about the increase in
Duryodhana’s qualities and went and reported this to his masters. O lord
among sages! Hearing what he said, all of them were miserable. Extremely
unhappy, the Pandavas spoke to each other. ‘What should be done? Where
will we go now? We are capable of fighting. But at the moment, all of us
are restrained because of the truth of the pledge we have taken.’ At that
time, Vyasa arrived there, with bhasma decorating his forehead. Rudrakshas
constituted his ornaments, and his hair was matted. Overwhelmed with love
for Shiva, he was performing japa with the panchakshara mantra. He
blazed in his own radiance, like a second Dharma. They were happy to see
him. They got up and stood in front of him. They gave him an excellent
seat, made out of kusha grass spread over antelope skin. When Vyasa seated
himself, they happily worshipped him. They praised him in many kinds of
ways and said, ‘We are blessed. O lord! On seeing you, all of us are content.
The great austerities and many kinds of donations have all been rendered
successful by this. O grandfather!923 On seeing you, our miseries have gone
far away. The wicked, cruel in deeds, inflicted great sorrows on us. But on
seeing your prosperous form, all those hardships have gone away. Was there
ever a time when they did not disappear in this fashion? That is a matter
which should certainly be thought about. Having sought refuge in a great
person who has capably completed all the tasks, if a person’s grief does not
go away, destiny alone can be the reason. Poverty, the reason behind grief,
will also certainly go away. It is the view that the nature of a great person is
like that of a kalpavriksha. O lord! Such are the qualities of a great person,
that when a person merely seeks refuge with him, if he seeks anything, he is
reckoned to have got it. The nature of the excellent is that they protect the
distressed, without thinking about whether the person seeking refuge is
superior or inferior. Indeed, the view in the world is that the wretched
should make supreme efforts to seek refuge with him and serve him. That is
beneficial and is a sign of his fame. After that, it depends on destiny, and he
cannot be blamed. O lord! That is the reason we are happy when we see
you, because auspiciousness will follow. The mere act of your arrival has
delighted us. Please instruct us, so that our miseries are quickly dispelled.’
Hearing the words of the Pandavas, the great sage, Vyasa, was pleased in
his mind. He spoke to them. ‘O Pandavas! You should not be miserable.
You are blessed because you have been successful in adhering to the truth.
There is no need to lament. Even at the time of death, the nature of virtuous
people remains excellent. They do not abandon dharma and make their
adherence to the truth successful. So far as we are concerned, they and you
are equally descended from us. However, it is the view of the learned that
one should be partial towards those who follow dharma. Dhritarashtra was
wicked right from the beginning. That is the reason he lacked sight. As a
result of his avarice, he himself abandoned dharma and your kingdom was
taken away. When your father died, there is no doubt that he became your
father. Great-souled ones show compassion towards children. Thereafter, he
never restrained his son. Had he not done that, this calamity would not have
arisen. Whatever happened subsequently, was bound to occur. It cannot
have been otherwise. He is wicked and you are truthful in speech, following
dharma. Thereafter, it is certainly the case that, at the end, he will face the
inauspicious. The sprout that germinates depends on the seed that has been
sown. Therefore, under no circumstances should you succumb to grieving.
The auspicious will occur. There is no need to think about this.’ Vyasa
spoke to the Pandavas in this way and cheered them up.”’
‘“With Yudhishthira at the forefront, they again addressed him in the
following words. The Pandavas said, ‘O protector! You have spoken the
truth. However, the wicked incessantly cause us hardships. They are evil-
souled and repeatedly inflict these on us. O lord! Right now, how can those
be destroyed? How can we obtain something auspicious? Earlier, Krishna
told us to constantly worship Shankara. We have transgressed by being lax
about that indicated path. Instruct us about how we can again resort to that
divinity’s path.’ Hearing their words, Vyasa was filled with joy.
Remembering Shiva’s lotus feet, he spoke to the Pandavas affectionately.
Vyasa replied, ‘O Pandavas! O those with dharma in your intelligence!
Listen to my words now. Krishna spoke the truth. I also serve Shiva. If you
serve him happily, you will always obtain unmatched happiness. All the
sorrows occur because one does not serve Shiva.’ After reflecting on all
five of them, Vyasa, supreme among sages, pronounced that Arjuna was the
most worthy to worship Shiva. The supreme sage then thought about the
best place to undertake austerities. He spoke again to the Pandavas, who
were established in dharma. Vyasa said, ‘O Pandavas! Listen. I will speak
about what will always be beneficial. Shiva should be viewed as the
supreme brahman, above everyone else. He is the destination of the
virtuous. Brahma and every other visible object in the universe ends at the
end of a parardha.924 All this is Shiva’s form. Therefore, one should
worship him and meditate on him. Shankara takes away every kind of
misery and he must always be served. If this is done with devotion, Shiva is
pleased within a short period of time. When he is pleased, Mahesha bestows
everything on his devotees. It is certain that one will receive objects of
pleasure in this world and emancipation thereafter. Therefore, those who
desire the fruits of objects of pleasure and emancipation, always serve
Shambhu. Shankara is Purusha himself. He destroys the wicked and is the
destination of the virtuous. However, with a steady mind, he must first
control himself and use knowledge known to Shakra to perform japa. This
is recommended for a supreme kshatriya. Therefore, let Arjuna first use
knowledge known to Shakra to steadily undertake japa. Before being
satisfied, he925 will first test him. When he is satisfied, he always removes
all impediments. Subsequently, he will give him Shiva’s supreme mantra.’
Saying this, he summoned Arjuna and instructed him about the knowledge
required to worship Indra. Sharp in intelligence, Arjuna bathed, sat down
facing the east, and received it. The supreme sage then gave him the rites
that were appropriate for a king. Extensive in intelligence, Vyasa spoke to
Dhananjaya.926 Vyasa said, ‘O Partha! From here, go the beautiful
Indrakila.927 Near the Jahnavi, perform austerities properly. May the
knowledge that is invisible always be beneficial for you.’ Pronouncing his
benedictions over him, the sage spoke to all of them. ‘O supreme among
kings! Always base yourselves on dharma. That always yields the best kind
of success. There is no need to think about this.’ The lord among sages
pronounced his benedictions over the remaining Pandavas. Remembering
Shiva’s lotus feet, he instantly vanished from the spot.”’
OceanofPDF.com
Chapter 267-4(38) (Arjuna’s Austerities)
‘Nandishvara said, “As a result of the mantra, which was Shiva’s form
and brought unlimited energy, Arjuna was seen to become radiant. On
seeing Arjuna, all the Pandavas were certain, ‘Our victory is certain because
of his extensive energy. This task can only be accomplished by you and not
by anyone else. That is evident through Vyasa’s words. Make your life
successful.’ They spoke to Arjuna in this way, although they suffered a lot
because of the imminent separation. Unwillingly, but affectionately, they
sent him. Droupadi was miserable but checked the tears in her eyes.
Devoted to her husband, she sent him on with these auspicious words.
Droupadi said, ‘O king! You must make efforts to stick to what Vyasa
instructed you. May your path bring what is auspicious. May Shankara do
what is beneficial.’ After lovingly taking their leave from Arjuna, all of
them resided there. Full of great grief, all five928 gathered together. O
supreme sage! They spoke to each other. Listen. ‘In times of grief, if one is
with someone one loves, there is no misery. But if there is separation, the
misery is doubled. Even a patient person finds it difficult to resort to his
fortitude then.’ O lord among sages! While the Pandavas were grieving in
this way, Vyasa, the noble rishi who was an ocean of compassion, arrived.”’
‘“The Pandavas lovingly bowed down and worshipped him. They gave
him a seat and immersed in great misery, they clasped their hands and
spoke these words. The Pandavas said, ‘O best among excellent ones! O
lord! We have been scorched by grief. O sage! However, since we have
seen you, we have again obtained happiness now. O lord! To dispel our
misery, please reside with us for some time. O brahmana rishi! When one
sees you, all grief dissolves away.’ Addressed in this way, the best among
rishis stayed there, for the sake of their happiness. So that there was no
sorrow, they conversed about many things. O sage! Vyasa told them about
many accounts. Humble in his atman, Dharmaraja prostrated himself
properly and spoke to him. Dharmaraja said, ‘O best among rishis! It is my
view that having heard you, my sorrow has been pacified. O immensely
wise one! O lord! I wish to ask you about what you have spoken. Earlier,
was there anyone who went through similar miseries? I do not think anyone
else could have gone through such sorrows.’ Vyasa replied, ‘Earlier, there
was a king named Nala and he was the lord of the nishadhas. The great-
souled one suffered miseries greater than yours. King Harishchandra went
through miseries greater than yours. They were particularly bad and cannot
be described. They were such that they bring grief to others. O Pandava!
Know that Rama went through grief. Men and women do not suffer from
greater confusion than when they hear about those. Therefore, I am
incapable of describing it. The body is a mass of grief. Realizing this, you
should cast aside your sorrows now. There is no doubt that they pervade
anyone who has life. In the first place, birth and the mother’s womb is a
reason for grief. In accordance with childish pastimes, there is great grief in
childhood too. When a person attains youth, even when he enjoys objects of
desire, those assume the form of miseries. As days come and days pass,
there are many burdens of work. The lifespan is constantly diminished, but
a person does not realize it. At the end, there is death and there are greater
sorrows thereafter. Know that ignorant men always enjoy hardships in many
kinds of hells. Therefore, everything that ends is false. Follow the truth. A
man must do that which brings satisfaction to Shambhu.’ In this way, all the
brothers spent their time in talking about many kinds of things, whatever
they wished to converse about.”’
‘“Arjuna was firm in his vows and passed over impassable mountains.
He obtained a yaksha and with him, slew many bandits. His mind filled
with delight, he went to that excellent mountain. Having reached it, he went
to a beautiful spot, near the Ganga. There was an excellent grove of ashoka
trees there, resembling heaven. He remained there, bathing and bowing
down to his excellent guru. He wore garments that he had been instructed to
wear. He restrained his senses and fixed his mind. He created a beautiful
parthiva lingam929 that was symmetrical. He prostrated himself in front of
that excellent mass of energy. He bathed thrice a day and following the
norms, worshipped. He repeatedly worshipped Hara there. Energy issued
out of his head and seeing this, the spies930 were scared. ‘Who is the one
who has come here? We must tell Bidoujasa, so that he can reflect about
this.’ Saying this, they approached the energetic Indra. The spies said, ‘O
lord of devas! Someone is performing austerities in the forest, and we do
not know who it is. Perhaps it is a deva, a rishi, Surya or Vibhavasu.931
Scorched by his energy, we have come to your presence. We have told you
what has happened. Please think about what must be done.’ Told this by all
the spies, he realized what his son,932 who was from his own gotra, desired.
He released them and made up his mind to go there.”’
‘“Shachi’s husband assumed the form of an old brahmana who was a
brahmachari. O Indra among brahmanas! He went there to test him. On
seeing him arrived, Pandava wished to worship him. He praised him and
standing in front of him, asked, ‘Where have you come from? Please tell
me.’ Addressed in this way, out of affection, the lord of devas wished to test
his patience. Therefore, he addressed Pandava in proud words. The
brahmana said, ‘O son! You are still young. Why are you tormenting
yourself through austerities now? Are these for emancipation or are they for
victory? Are they for everything?’ Thus addressed, he told him everything.
Hearing this, the brahmana again addressed him in the following words.
The brahmana said, ‘O brave one! O supreme among Kurus! You are not
doing what is right. Austerities cannot be undertaken easily. If you desire
emancipation, you should follow the dharma of kshatriyas. Indra grants
happiness. He is not one who bestows emancipation. Therefore, you should
perform better austerities.’ Hearing these words, Arjuna became angry.
Excellent in vows, he ignored what was said and replied humbly. Arjuna
replied, ‘Why did you say that austerities have to be for a kingdom or for
emancipation? I am performing these austerities because of Vyasa’s words.
O brahmachari! Leave this spot. You desire to bring about my downfall. O
brahmachari! I have no use for you.’ Hearing this, he was pleased and
showed him his wonderful and handsome form. He displayed his own form,
with all the paraphernalia. Seeing Shakra’s form, Arjuna was ashamed.
However, Indra comforted him and addressed him in the following words.
Indra said, ‘O son! O Dhananjaya! O immensely intelligent one! Ask for a
boon. Ask for what your mind desires. There is nothing that cannot be given
to you.’ Hearing Shakra’s words, Arjuna replied, ‘O father! Please grant me
victory. The enemies always cause suffering to me.’ Shakra said, ‘With
Duryodhana at their head, your enemies are strong. Drona, Bhima and
Karna are all invincible. Ashvatthama, Drona’s son, has been born as
Rudra’s portion and he can also not be defeated. But with me as your aide,
you will always be able to withstand them. Listen. O brave one! No one is
capable of performing this japa now. Shiva is the noblest. Therefore,
perform Shambhu’s japa now. Shankara is the lord of all the lords of the
world. He rules himself and is the lord of mobile and immobile entities. He
is capable of doing everything, bestowing objects of pleasure and
emancipation as fruits. I, Brahma, Vishnu and others who grant all kinds of
boons, and others who desire victory, are all worshippers of Shiva. From
now on, ignore that mantra and devotedly worship Shiva. Use the norms
decreed for a parthiva lingam and meditate on Shiva. O descendant of the
Bharata lineage! Use many offerings and every kind of sentiment. If you do
this, your success will not waver. There is no need to think about this.’
Saying this, he summoned all his spies and spoke to them. ‘Remain here
and always guard him carefully.’ Indra instructed his own spies to ensure
Arjuna’s protection. With his heart full of affection due to one’s son, he
again spoke to the one who had the monkey on his standard. Indra said,
‘You must never be distracted in matters connected with the kingdom. O
fortunate one! O scorcher of enemies! You will obtain what is beneficial.
Resort to your patience in your pursuit of sadhana. Shiva will protect you
in every possible way. There is no doubt that he will grant you prosperity
and unmatched fruits.’ Saying this, the lord of gods bestowed a boon on the
descendant of the Bharata lineage. Remembering Shiva’s lotus feet, he left
for his own residence. The immensely brave Arjuna prostrated himself
before the lord of the gods. Controlling his atman, he tormented himself
through such austerities, directed at Shiva.”’
OceanofPDF.com
Chapter 268-4(39) (Slaying of Muka Daitya)
‘Nandishvara said, “He bathed in the proper way and performed nyasa933
in the proper way. Devotedly, he performed dhyana on Shiva. He did
everything as Vyasa had told him to. Like a great sage, he stood on the sole
of one foot. He fixed his eyes only on Surya and kept chanting the mantra.
He happily remembered Shiva in his mind and tormented himself through
these austerities. He performed japa with Shambhu’s supreme
panchakshara mantra. The devas were amazed at the energy of his
austerities. They controlled themselves, went to Shiva and spoke to him
again. The devas said, ‘O Sarvesha! To satisfy you, a man is engaged in
austerities. O lord! Why don’t you grant the man what he wishes for?’
Saying this, the gods praised him in many kinds of ways. Fixing their eyes
and their intelligence on his two feet, they stood there. The great lord Shiva,
extensive in intelligence, heard their words. Pleased in his mind, he smiled
and replied to the gods in these words. Shiva said, ‘O gods! Return to your
own abodes. There is no doubt that I will do everything you have said.
There is no doubt that this is the truth.’ Hearing Shambhu’s words, they
were greatly assured. All the immortals returned to their own residences.”’
‘“At that time, the daitya named Muka arrived there. O Indra among
brahmanas! He had been sent by the evil-souled Duryodhana against
Arjuna. Using his maya, he assumed the form of a boar. He arrived along
the path where Arjuna was stationed. He shattered many trees and the
summits of mountains. Infused with great speed, he made many kinds of
sounds. Arjuna saw the asura named Muka. Remembering Shiva’s lotus
feet, he thought about what he should do next. Arjuna thought, ‘Who is this
and where has he come from? It can be seen that he is cruel in deeds. It is
certain that he will cause he harm. That is no doubt the reason why he has
come here. There is no doubt in my mind that he is an enemy. Earlier, I
have killed many daityas and danavas. One of their relatives may have
come, to ignite that former enmity. Or perhaps he is Duryodhana’s friend,
wishing to do him a good turn. On seeing a person, if the mind is pleased,
that person will certainly ensure welfare. But on seeing a person, if the
mind is agitated, he must surely be an enemy. Conduct reveals the lineage.
Size reveals the food. Speech reveals learning. The eyes reveal affection.
The hidden intentions of the mind are revealed through form, stride, efforts,
words and indications in the eyes and the face. It is said that eyes can be of
four types—bright, passionate, sidelong or red. The learned can use these to
discern separate sentiments. Eyes are bright when friends meet, passionate
when one sees a son, sidelong when one unites with a beloved and red when
one sees an enemy. So far as he is concerned, all my senses are excited. He
is an enemy and there is no doubt that he must be killed. I remember the
words of my guru now. ‘O king! If a person brings you misery, he must be
killed through any means that are possible. There is no need to think about
it.’ That is the reason I wield weapons. This is certain.’ Thinking in this
way, he stood up and affixed an arrow.”’
‘“Shankara is affectionate towards his devotees. Meanwhile to protect
Arjuna and test his devotion, he arrived there. He arrived there in the
extremely wonderful form of a bhilla, surrounded by his companions. He
arrived there quickly, so as to slay the daitya. He girded the garment around
his waist and folded up Ishana’s standard. There were white marks on his
body, and he held a bow and arrow. There was an inexhaustible quiver full
of arrows on his back. With his companions, Shiva assumed the form of a
bhilla king. The leader of that contingent emerged, making many kinds of
sounds. The grunts of the boar also resounded in the directions and the sub-
directions. The residents of the forest were agitated by this sound and so
was Arjuna. All the mountains were also agitated by the sound. ‘Is this
Shiva, the one who brings welfare? I had heard this earlier, and Krishna
repeated it again. Vyasa said it and devas also remembered him in that way.
Shiva is spoken of as the one who ensures welfare. He is the one who grants
happiness. He is spoken of as the one who bestows emancipation. There is
no doubt that he bestows emancipation on those who are his own. It is
certain that as soon as they remember him, men obtain what is beneficial. If
one worships him with all the sentiments, even in one’s dreams, one does
not face hardships. If there is some misery, that originates because of
karma. One should know that whatever is going to happen, large or small,
will occur. One knows that this is certainly due to the taints of prarabdha
karma. Or perhaps, after one has enjoyed it, large or small, Shankara will
enable one to cross over. There is no doubt that he can dispel it if he so
wishes. He can change amrita into poison and poison into amrita. If he
wishes to do something, there is nothing that can counter it. Other ancient
devotees have reflected on it in this way. In the future, devotees must also
fix this in their minds. Whether there is prosperity or whether death has
surfaced in front, whether there is censure or praise, misery is destroyed
through this. Shankara always brings happiness, and this enables one to
conquer both good deeds and wicked ones. Sometimes, to test, Shiva
inflicts miseries. He is spoken of as someone who bestows happiness at the
end. There is no doubt that he is compassionate. This is like gold being
purified and becoming pure.934 Earlier, this is what I have heard from the
mouth of the sage. If one worships him, one obtains supreme happiness.’
While he was thinking in this way, the boar came within the range of his
arrow.”’
‘“Shiva was closely following the boar from the rear, which rushed
between them. Between them, the boar’s wonderful, pointed tusks could be
seen.935 Shankara is affectionate towards his devotees. His greatness is
spoken about, and Shiva arrived extremely quickly. At that time, both of
them released their arrows. Shiva’s arrow struck the boar on his tail and
Arjuna’s arrow struck him on his mouth. Shiva’s arrow entered through the
tail and quickly emerging through the mouth, merged into the ground.
Arjuna’s arrow emerged through the tail and fell down by the side. The
boar, the daitya, instantly fell down on the ground, dead. The devas were
filled with great delight and showered down flowers. They exclaimed
‘Victory’ and repeatedly uttering words of praise, prostrated themselves.
Shiva was happy in his mind and Arjuna also rejoiced. Both of them looked
at the daitya’s cruel form. Arjuna was especially delighted in his mind and
said, ‘This supreme daitya’s form is extremely wonderful. He assumed this
form and came here to kill me, but I have been protected by Shiva. There is
no doubt that Ishvara has bestowed me with this intelligence now.’
Thinking this, Arjuna repeatedly uttered Shiva’s name. He repeatedly
prostrated himself before Shiva and praised him.”’
OceanofPDF.com
Chapter 269-4(40) (Conversation between the
Bhilla and Arjuna)
‘Nandishvara said, “O Sanatkumara! O omniscient one! Hear about the
paramatman’s pastimes. He is full of affection towards his devotees but
tests their steadfastness. Shiva quickly sent his servants to fetch the arrow
and Arjuna also arrived there. To fetch the arrows, the attendants and
Arjuna reached at the same time. Arjuna censured the others and removed
his own arrow. The gana936 said, ‘O supreme rishi! Why are you extracting
this arrow? This arrow belongs to us. Let it be.’ O supreme among sages!
Addressed by the bhilla’s attendant in this way, Arjuna remembered
Shankara and spoke the following words. Arjuna replied, ‘Without knowing
the facts, why are you saying this? O roamer in the forest! You are foolish. I
released the arrow. Why are you now saying that it belongs to you? The
shaft and the tuft have my name marked in lines. How can it be yours? Give
up this nature of yours.’ Hearing these words, the bhilla, the lord of those
attendants, laughed and spoke to Arjuna, who was in the form of a rishi. ‘O
ascetic! Listen. You have not performed any austerities. You may be in the
form of an ascetic, but you are a deceiver. How can a man who is an ascetic
lie in this fashion? Do not take me to be alone. I am the leader of an army.
My lord is there, with many bhillas from the forest. He is capable, in every
possible way, of showing you his favours or chastising you. You are trying
to take away his arrow now. This arrow will never remain by your side. O
ascetic! Why do you wish to lose the fruits of your austerities? I have truly
heard that austerities are destroyed by theft, use of deceit to cause suffering
and the breaking of true pledges. O ascetic! Therefore, where will be the
fruits of your austerities now? If you do not let go of this arrow, you will be
an ingrate. It is certainly the case that my master released this arrow for
your sake. He used the arrow to kill the enemy and protect you. You are
extremely ungrateful and are causing harm to your austerities. If you do not
speak the truth, what kind of success do you aspire for? If you do need this
arrow, go and ask my master for it. He is himself capable of giving you
many such arrows. My king is here now. Why don’t you ask him?
Forgetting the good deed he did for you, you desire to harm him. This is not
worthy of you. Give up this fickleness.’ Hearing these words, Partha Arjuna
became angry. He remembered Shiva and uttered these few words. Arjuna
said, ‘O bhilla! Let me tell you that there is no truth in what you have said.
O one who roams around in the forest! I know you, reflecting the status you
have been born in. I am a king, and you are a thief. How can there be a
battle between us? I should fight with those who are strong, never with
those who are inferior. Your master is certain to be like you. We are the
ones who give. You are spoken of as the ones who roam around in the forest
and are thieves. That being the case, how can I ask from the king of bhillas
now? O one who roams in the forest! Why don’t you ask for this arrow
from me? I will certainly give you many such arrows. A king must never
give or receive in this way. O roamer in the forest! If I do not wish to give
you this arrow now, how can I give it to you? What is the need to converse?
Go away. Let your master come and speak to me now. O bhilla! Let your
master, the leader of an army, come here and defeat me in a battle, then
taking away the arrow. Thereafter, let him joyously leave for his own
residence. What is the need for delay?’ Arjuna obtained his strength from
Maheshvara. Hearing what he said, the bhilla addressed him in the
following words. The bhilla said, ‘You are ignorant, and you are not a rishi.
Why do you desire your own death? Give me the arrow and remain happy.
Otherwise, you will have to endure hardships.’ The bhilla, who was a gana
and obtained his wonderful strength from Shiva, spoke in this way. Pandava
remembered Shankara and replied. Arjuna answered, ‘O bhilla! O one who
roams around in the forest! Listen attentively to my words. If your master
does come here, I will show him the consequences. It is not appropriate that
I should fight with you. But I will fight with your master. A clash between a
lion and a jackal is known to be something to laugh at. Listen to my words
and witness my great strength. O bhilla! Go to your master and do whatever
you want. O sage! Thus addressed by Partha again, the bhilla went to the
spot where Shiva’s avatara as Kirata,937 the leader of the army, was
present.”’
‘“The bhilla reported Arjuna’s words in detail. He told everything to the
paramatman, who was in the form of a bhilla. Hearing these words,
Kirateshvara was filled with delight. In the form of the bhilla, Shankara
arrived with all his soldiers. Pandava Arjuna saw the kirata’s soldiers.
Holding his bow and arrows, he advanced in front of them. Kirata again
sent a spy and through his mouth, spoke the following words to the great-
souled Bharata. Kirata said, ‘O ascetic! Behold my soldiers. Let go of the
arrow now and leave. Desiring something insignificant, why do you wish to
give up your life now? Your brothers are afflicted by grief and so is your
wife. It is my view that the earth will not slip out of your hands.’ To test
Partha’s firmness, Paramesha spoke in this way. Shambhu had assumed that
form to protect Arjuna in every possible way. Through the gana who
arrived, Shankara explained all this in great detail to Arjuna. Hearing this,
he again requested the messenger who had come. ‘Tell the lord of your
army that the opposite will happen. If I now give you the arrow that belongs
to me, there is no doubt that I will cause a taint to my lineage. It is also
certain that my brothers will be afflicted by grief and all my learning will be
futile. Therefore, you should certainly advance against me. I have not heard
of a lion being terrified by a jackal. In that way, a king is never scared of
someone who roams around in the forest.’ Thus addressed by Pandava, he
went back to his master again and especially reported, what he had been
told. Hearing this, Mahadeva Kirata summoned his soldiers. With his
soldiers, he advanced against Arjuna.”’
OceanofPDF.com
Chapter 270-4(41) (Kirateshvara Avatara)
‘Nandishvara said, “Seeing him advance, Arjuna performed dhyana on
Shiva and fought an extremely terrible battle with him. The ganas made
him suffer with many kinds of sharp weapons. Afflicted by them, Partha
remembered his lord, Shiva. As the clash continued, Arjuna severed the
arrows shot by those powerful ones and also those hurled by Sharva,
Paramesha. Suffering at his hands, the ganas fled in the ten directions.
Though the lord of ganas tried to restrain them, they did not listen to their
master. Using many kinds of weapons, the immensely strong and valiant
Shiva and Arjuna then fought against each other. With a mind full of
compassion, Shiva advanced against Arjuna. But Arjuna firmly struck him
back. Shiva severed all of Arjuna’s weapons and the entire armour on his
body, so that only his bare body was left. At this, Arjuna remembered Shiva
and started a wrestling match. Though he suffered from fear against the
leader of the army, he resorted to his fortitude. As a result of that clash, the
earth, with all its oceans, trembled. Full of misery, the devas wondered,
‘What will happen now?’ Meanwhile, the divinity Shiva rose up into the air
and fought from there. So did Arjuna. The divinity and the king fought as if
they were flying. Witnessing this wonderful fight, the devas were amazed.
Arjuna descended and remembered Shiva’s lotus feet. Obtaining strength as
a result of this, he caught him by the feet. Catching him by the feet, Arjuna
whirled him around. As he was raised up in this way, Mahadeva,
affectionate towards his devotees, laughed. O sage! Since he is subservient
to his devotees, he allowed this himself. This was because of Shiva’s own
conduct and could not but be otherwise.”’
‘“Shankara is subservient to his devotees. After this, he laughed and
suddenly showed him his wonderful and auspicious form. The ancient
Purushottama’s form was like the one described in the Vedas and the sacred
texts, like the one instructed by Vyasa, like the one he had performed
dhyana, on and like the one that grants every kind of success. He saw
Shiva’s wonderful form, the one that can only be obtained through dhyana.
Arjuna was extremely surprised and ashamed of himself. ‘How wonderful!
This is Shiva. This is Shiva, surrounded by every kind of lordship. This is
directly the lord of the three worlds himself. What have I done now? The
lord’s maya is powerful. It deludes even those who possess maya. What has
the lord done to deceive me? He has hidden his own form.’ Using his
intelligence to reflect on this, he lowered his head and joined his hands in
salutation. He lovingly prostrated himself before the lord and spoke to him,
his mind distressed. Arjuna said, ‘O lord of devas! O Mahadeva! O one who
shows compassion! O Shankara! O Sarvesha! You should pardon my crime.
Why did you conceal your form? Why have you deceived me now? O lord!
Since I fought against my lord, shame on me.’ Pandava lamented in this
way. He quickly fell down at the feet of Shankara, the great lord. Ishvara
was pleased in his mind and replied to Arjuna. Mahesha is affectionate
towards his devotees and comforted him in many ways. Shankara said, ‘O
Partha! Do not be dejected. You are my special devotee. I did this to test
you. Now cast aside this sorrow.’ Saying this, the lord raised Arjuna with
his own hand. The lord of ganas eliminates the shame of his ganas. Shiva
spoke to Arjuna again, honouring Pandava as a brave person. Shankara,
affectionate towards his devotees, delighted him in every possible way.
Shiva said, ‘O Partha! O best among Pandavas! I am pleased with you. Ask
for a boon. You have worshipped me by striking me and beating me. That is
what I think. I did this of my own will. There is no offence that attaches to
you now. There is nothing that cannot be given to you. Ask whatever you
wish for. You have done what is auspicious, to establish your fame among
the enemies and for the kingdom. You should not grieve over this. Give up
all your lassitude.’ Arjuna was addressed in this way by the lord
Shankara.”’
‘“Full of devotion, he stood there and replied to Shankara carefully.
Arjuna said, ‘O Shambhu! You are loved by your devotees. You are
extremely radiant. How can I dare to describe you? O divinity! O
Sadashiva! You are full of compassion.’ Full of devotion and in conformity
with the Vedas, Pandava praised Shankara, the great lord, in this way.
Arjuna said, ‘O lord of devas! I prostrate myself before you. O one who
resides in Kailasa! I prostrate myself before you. O Sadashiva! I bow down
before you. O one who the five faces! I bow down before you. O Kapardin!
I prostrate myself before you. O three-eyed one! I prostrate myself before
you. You have a form that pleases the mind. You possess one thousand
faces. O Nilakantha! I bow down before you. O Sadyojata! I bow down
before you. O Vrishadhvaja! I prostrate myself before you. Girija forms the
left part of your body. I prostrate myself before the one who removes the
taints of hardships. I prostrate myself before the paramatman. O one who
wears a garland of skulls! You hold a damaru and a skull in your hand. I
bow down before you. You are as pure as crystal. Your path is as pure as
that of camphor. You hold Pinaka in your hand. You hold the excellent
trident in your hand. Your upper garment is the hide of a tiger. Your
garment is made out of the hide of an elephant. I prostrate myself before the
one who has nagas on his body. I prostrate myself before the one who holds
Ganga. I prostrate myself before the one who possesses excellent feet. Your
feet have a red tinge. You are served by Nandi and the other ganas. O lord
of ganas! I bow down before you. I prostrate myself before the one who has
the form of Gana, the one who follows Kartikeya. You bestow devotion on
devotees. I prostrate myself before you. You bestow emancipation. I
prostrate myself before you. O one without gunas! I bow down before you.
O one with gunas! I bow down before you. O one without forms! O one
with forms! O one with digits! O one without digits! I prostrate myself
before the one who assumed the form of Kirata and showed me his favours.
You love to fight against those who are brave. You engage in many kinds of
pastimes. The energy in any form that one sees, is said to be yours. Your
form is that of consciousness. To satisfy your own pleasures, you create
differences in forms in the three worlds. No number can be attached to your
infinite qualities. There are as numerous as the number of stars in the sky or
the number of drops in rain. Even the Vedas are incapable of enumerating
your qualities. O protector! I am inferior in intelligence. How can I describe
them? You are whoever you are. I prostrate myself before you. Please show
me your compassion. O Mahesha! O Maheshvara! I am your servant, and
you are the master.’ Hearing these words, Shankara was pleased even more
and spoke to him again.”’
‘“The lord smiled and spoke to Arjuna. Shankara said, ‘What is the need
to speak a lot? Listen to my words. O son! Ask for a boon quickly. I will
give you everything.’ Thus addressed, Arjuna was delighted and prostrated
himself before Sadashiva. He bent down and joined his hands in salutation.
He spoke in words that faltered because of his love. Arjuna said, ‘What will
I tell you? You are stationed inside everyone. Nevertheless, I will seek to
describe it. O lord! Listen. As soon as I saw you, the danger from the
enemies vanished. Please act so that I obtain siddhis in this world and in the
next one.’ Saying this, he bowed down before Shankara, who is affectionate
towards his devotees. Lowering his shoulders, Arjuna stood there, his hands
joined in salutation. Seeing Pandava Arjuna in that state, Shiva understood
that he was one of his supreme devotees. The lord was extremely pleased.
Mahesha’s pashupata weapon cannot be vanquished by anyone, anywhere.
He gave it to him and spoke to him in these words. Shiva said, ‘I have given
you my own great weapon and you will become invincible. Using this, you
will be able to defeat all your enemies. I will ask Krishna to help you. My
atman is in him. He is my devotee and carries out my tasks. O descendant
of the Bharata lineage! As a result of my powers, you will remove all the
thorns from your kingdom. Along with your brothers, always carry out
many kinds of acts of dharma.’ Saying this, he placed his hand over his
head. Worshipped by Arjuna, Shankara instantly vanished.”’
‘“Having obtained the weapon and the boon from the lord, Arjuna was
pleased in his mind. He returned to his own hermitage, devotedly
remembering his chief guru, Shiva. When he returned, all his brothers
rejoiced and felt as if they had got back their lives. They were delighted to
meet him and so was Droupadi, excellent in her vows. The Pandavas got to
know that Shiva was greatly satisfied. They were filled with joy. They kept
hearing about the entire account but were not satiated. As a result of what
had happened with the boar, a shower of flowers, with the scent of
sandalwood, rained down on those great-souled ones. They were blessed by
Shankara and cheerfully prostrated themselves before him. They thus got to
know that the time for their victory had arrived. Meanwhile, hearing that
Arjuna had returned, Krishna also arrived. He was delighted to hear this and
came to meet him. That is the reason I said that Shankara removes all
miseries. I serve him always and you should also serve him. I have thus
described to you Shankara’s avatara, known as Kirata. A person who hears
it, or makes it heard, obtains everything that he wishes for.’
OceanofPDF.com
Chapter 271-4(42) (Twelve Jyotirlingams)
‘Nandishvara said, “O sage! Hear about the lord’s twelve supreme
avataras in the form of jyotirlingams. He assumed these forms for his own
pastimes. Shambhu, the paramatman’s, twelve avataras are—Somanatha in
Sourashtra; Mallikarjuna in Shrishaila; Mahakala in Ujjayini; Amareshvara
in Omkara; Kedara on the slopes of the Himalayas; Bhimashankara in
Dakini; Vishvesha in Varanasi; Tryambaka on the banks of Goutami;
Vaidyanatha in a cremation ground, Nagesha in the forest of Daruka;
Ramesha in Setubandha; and Ghushmesha in Shivalaya.938 O sage! If men
see them, or touch them, they obtain every kind of bliss.”’
‘“Of these, Somanatha is the first. In this form, he destroyed Chandra’s
miseries. O sage! When he is worshipped there, diseases like consumption
and leprosy are destroyed. Shiva’s avatara, Somesha, is stationed there in
the form of a lingam. This is in the auspicious region of Sourashtra, where
the moon had worshipped him earlier. There is a Chandrakunda there and it
destroys every kind of sin. If an intelligent man bathes there, he is freed
from all diseases. If one sees Shiva, the paramatman’s great lingam of
Someshvara, one is free from sins and obtains emancipation.”’939
‘“O son! Mallikarjuna is known as Shankara’s second avatara. It is in
Shrigiri and bestows desired fruits on devotees. O sage! Leaving his own
mountain, extremely happily, Shiva went there to see his son. He is praised
there, in the form of the lingam. O sage! If this second jyotirlingam is seen
and worshipped, one obtains great happiness. At the end, there is no doubt
that one obtains emancipation.”’940
‘“O son! To protect his own people, Shankara assumed the avatara
known as Mahakala, in the city of Ujjayini. The asura known as Dushana
suppressed the dharma of the Vedas. He went to Ujjayini, destroyed
everything and caused harm to brahmanas. When the sons of brahmanas
meditated on him, he assumed the form of the jyotirlingam Mahakala. He
used his humkara to quickly reduce the asura, who resided in Ratnamala,941
to ashes. Requested by devas, to protect his own devotees, he stayed on
there. If one attentively sees and worships the lingam known as Mahakala,
one obtains everything that one desires and also obtains the supreme
destination.”’
‘“Paramesha Shambhu, the paramatman, assumed the fourth avatara of
Omkara. This bestows the desired fruits on devotees. Vidhatri established a
parthiva lingam there. To satisfy the wishes of Vindhya, Mahadeva
manifested himself from that. Requested by devas, he remains there in two
forms.942 Affectionate towards his devotees, in the form of a lingam, he
bestows objects of pleasure and emancipation. The excellent lingam known
as Omkara exists in the form of Pranava. O lord among sages!
Parameshvara exists in that parthiva lingam. O sage! It is known that
whenever it is seen, or worshipped, it bestows what devotees wish for. O
great sage! I have described the extremely divine jyotirlingam to you.”’
‘“Paramesha’s fifth avatara is Kedaresha. In the form of a lingam, this is
in Kedara. O sage! Hari had two avataras, known as Nara and Narayana.
When they requested him, Shiva remained there in Kedara, in the Himalaya
mountains. Known as Kedareshvara, he was constantly worshipped by the
two of them. If Shambu is seen and worshipped, he bestows everything
desired on devotees. In particular, Sarvesha is the lord of the field. O son!
Therefore, this avatara of Shiva’s grants everything that is desired.”’943
‘“The great lord, Shambhu’s sixth avatara is known as Bhimashankara.
In his great pastimes, he destroyed Bhimasura. He performed wonderful
deeds and protected his devotee, King Sudakshina, the lord of Kamarupa.
He also killed the asura who caused hardships to his devotee. Requested by
him, Shankara is himself stationed in Dakini, under the name of
Bhimashankara, in the form of a jyotirlingam.”’944
‘“O sage! The seventh avatara, Vishveshvara, originated in Kashi in the
form of the cosmic egg and bestows objects of pleasure and emancipation.
He is always worshipped devotedly by all devas, Vishnu and the others. He
is also constantly worshipped by the lord of Kailasa945 and Bhairava.
Stationed in the form of a jyotirlingam, he bestows emancipation. This is
the lord’s own city, and he is there in the form of a siddha. If a person
devotedly performs japa with the name of Kashi-Vishvesha, he becomes
indifferent towards karma and is always entitled to a share in the status of
kaivalya.”’
‘“The eighth avatara is on the banks of the Goutami946 and is known as
Tryambaka. Requested by Goutama, the one who wears the moon on his
crest manifested himself. As a result of Goutama’s prayer, he assumed the
form of a jyotirlingam. Pleased with the sage and with a desire to make him
happy, he remains stationary there. If one sees, or touches, Mahesha there,
one is successful in everything one wishes for. He is emancipated from this
worldly body. As a result of Shiva’s favours, Goutami is known as Ganga
there. To cause pleasure to Goutama, Shankara’s beloved, the one who
purifies, is established there.”’
‘“The ninth avatara is described as Vaidyanatha. Engaging in many kinds
of pastimes, the lord appeared for the sake of Ravana. When he was being
brought in this form, Maheshvara engaged in deceit. In his own form of a
jyotirlingam, he is established in a cremation ground. He is famous in the
three worlds under the name of Vaidyanatheshvara. If a person devotedly
sees him, or worships him, he bestows objects of pleasure and
emancipation. O sage! If a man listens to the instructions and reads, or hears
about, the greatness of Vaidyanatheshvara Shiva, he obtains objects of
pleasure and emancipation.”’947
‘“The tenth avatara is said to be Nageshvara. He always punishes the
wicked and arrived for the sake of his own devotees. He killed the rakshasa
named Daruka, who was destroying dharma. He protected his own devotee
Supriya, who was a king of vaishyas. For the welfare of the worlds, he
assumed the form of a jyotirlingam. Engaging in many kinds of great
pastimes, Shambhu remained there, along with Amba. O sage! If a person
sees Shiva’s lingam, known as Nageshvara, and worships it, his store of
great sins is swiftly destroyed.”’948
‘“Shiva’s eleventh avatara is said to be Rameshvara. O sage! It was
loved by Ramachandra and was established by Rama. Shankara is
affectionate towards his devotees. Satisfied by Rama, he manifested himself
in the form of the lingam and happily bestowed the boon of victory on him.
When Rama prayed to him, he assumed the form of the jyotirlingam. O
sage! Served by Rama, he remained in Setubandha. Rameshvara’s greatness
is wonderful and is unmatched on earth. It grants objects of pleasure and
emancipation and always gives devotees what they desire. If a man
devotedly bathes the Rameshvara lingam with water from Ganga, he
becomes a jivanmukta. He enjoys all the objects of pleasure in this world,
difficult for even devas to obtain. After this, he obtains supreme jnana,
kaivalya and emancipation.”’949
‘“Ghushmeshvara is Shankara’s twelfth avatara. He is affectionate
towards his devotees and engages in many pastimes. He bestowed bliss on
Ghushma. O sage! This is in the southern direction, near Devashaila. To
cause pleasure to Ghushma, the lord manifested himself in a lake there. O
sage! Sudeha killed Ghushma’s son, Sakalya. Shambhu is affectionate
towards his devotees and satisfied by her devotion, protected her. Requested
by her and granting her the wish, Shambhu remained in that lake. He
assumed the form of a jyotirlingam there and is known as Ghushmeshvara.
If a person sees Shiva’s lingam and devotedly worships it, he enjoys every
kind of happiness in this world. Thereafter, he obtains emancipation.”’950
‘“I have thus described to you the aggregate of twelve jyotirlingams.
They are unmatched and divine and bestow objects of pleasure and
emancipation. If a person hears, or listens, to this account of the
jyotirlingams, he is freed from all sins and enjoys objects of pleasure and
emancipation. Along with this, I have described the one hundred Rudras.
The recital of the one hundred avataras yields everything desired as fruits.
If a person controls himself and constantly reads or hears it, he obtains
everything that he desires. He certainly obtains emancipation.”’
This ends Shata Rudra Samhita.
OceanofPDF.com
Chapter 272-5(1) (Greatness of Jyotirlingams and
Upalingams)
‘In his own maya, he assumes the form of the world. He has conquered
aberrations. The power of his compassionate glance is said to lead to
heaven and emancipation. Yogis always see him in their hearts as the one
who bestows understanding and happiness and as the one who is without a
second. Half of his body has been made radiant by the daughter of the
mountain. I prostrate myself before the eternal one’s energy. His glance is
full of compassion. His pleasant and smiling face is like a lotus, made
resplendent because of the moon’s digits. He pacifies the three terrible
kinds of hardship. His body is full of supreme happiness, truth and
consciousness and is encircled by the arms of the daughter of the mountain.
Let him bestow everything immensely auspicious on me.’952
The rishis said, ‘O Suta! For the welfare of the worlds, you have stated
everything about the greatness of Shiva’s avataras, along with their many
accounts, properly. O father! Please happily tell us again about Shiva’s
excellent greatness, in connection with lingams. As Shiva’s excellent
devotee, you are blessed. O lord! After having heard from your lotus mouth,
we are not yet satisfied. Please speak to us again about the amrita of Shiva’s
beautiful fame, about all the lingams and auspicious tirthas, whether they
are on earth or somewhere else, and about all the famous spots. O Vyasa’s
disciple! For the welfare of the worlds, please tell us about Paramesha’s
divine lingams.’
Suta replied, ‘O rishis! For the welfare of the worlds, you have asked me
a virtuous question. O brahmanas! Because of my affection, I will tell you
about them briefly. O sages! The total number of all Shiva’s lingams cannot
be enumerated. Everything on earth is full of lingams. Everything in the
universe is full of lingams. All the tirthas are full of lingams. Everything is
established on lingams. Since they have no number, I will speak about a
few. Everything that is seen, can be seen, described or remembered, is
Shiva’s form. Nothing exists without him. O best among rishis!
Nevertheless, listen lovingly. I will tell you what I have heard about the
lingams on earth. Shambhu is worshipped everywhere by devas, asuras and
humans, in Patala, in heaven and on earth. O supreme ones! To show his
favour to the worlds, in the form of lingams, Shambhu pervades everything
in the three worlds, along with devas, asuras and humans. For the welfare
of the worlds, Maheshvara assumes lingams in various tirthas and in other
places. Wherever Shambhu’s devotees remember him with devotion, he
assumes an avatara there. Having performed the task, he remains
established there. To do a good turn to the worlds, he devises his own
lingams. If one worships those lingams, one attains siddhi. No number can
be attached to the number of lingams on earth. O brahmanas! Hence, I will
speak about the major ones. Even among the major ones, I will speak about
those that are most important. Hearing about these, men are instantly freed
from all sins. O excellent ones! I will now speak about the major
jyotirlingams. As soon as one hears about them, all sins are dispelled. The
names of the twelve are Somanatha in Sourashtra, Mallikarjuna in
Shrishaila, Mahakala in Ujjaini, Parameshvara in Omkara, Kedara on the
slopes of the Himalayas, Bhimashankara in Dakini, Vishvesha in Varanasi,
Tryambaka on the banks of Goutami, Vaidyanatha in the cremation ground,
Nagesha in Darukavana, Ramesha in Setubandha and Ghushmesha in
Shivalaya.953 If a person wakes up in the morning and reads these, he is
freed from all sins and obtains success in everything as a fruit. O lords
among sages! Excellent men who read this obtain whatever they wish for.
They obtain their desires in the world hereafter too. Those who read this
without any desire are filled with auspiciousness and do not have to dwell
in a mother’s womb again. If they are worshipped, miseries are destroyed in
this world, for all varnas. Emancipation in the world hereafter is certain. If
one makes efforts to offer them naivedya and other offerings, as a result of
that act, all sins are instantly reduced to ashes. O brahmanas! Even Brahma
and others are incapable of speaking about all the special fruits of the
jyotirlingams, not to speak of ordinary people. If a person constantly
worships any one of these for six months, he does not have to suffer
miseries by being born in a mother’s womb. If a person has inferior birth
and sees a jyotirlingam, he is reborn in a sparkling and virtuous lineage. If
he is born in a virtuous lineage, he obtains excellent riches and becomes
accomplished in the Vedas. Thereafter, he performs auspicious deeds and
without any obstructions, obtains emancipation. O lords among sages! If a
person is born as a mleccha, an antyaja or a eunuch, if he sees a
jyotirlingam, he is reborn as a brahmana and attains emancipation.954 I have
spoken about some of the fruits of jyotirlingams. O supreme among rishis!
Now hear about the upalingams955 of these jyotirlingams. The upalingam of
Someshvara is said to be Antakesha. That upalingam is at the confluence of
the Mahi with the ocean.956 The upalingam of Mallikarjuna is said to be
Rudreshvara. It is in Bhrigukaksha and brings happiness.957 The upalingam
of Mahakala is famous as Dugdhesha. It is famous in the region around the
Narmada and is said to destroy all sins. The upalingam of Omkara is
famous as Kardamesha. It is near Lake Bindusara and as fruits, yields
everything desired. The upalingam of Kedareshvara is Bhutesha, on the
banks of the Yamuna. If a person sees it, or worships it, that is said to
destroy great sins. The upalingam of Bhimashankara is said to be
Bhimeshvara. It is famous and is in the region of Mount Sahya. It enhances
great strength. The upalingam of Nagheshvara is said to be Bhuteshvara. It
is on the banks of Mallika-Sarasvati. Beholding it, destroys sins. The
upalingam of Rameshvara is said to be Gupteshvara. The upalingam of
Ghushmesha is said to be Vyaghreshvara. O brahmanas! I have spoken
about the upalingams of the jyotirlingams. If one sees them, sins are
destroyed, and they bestow everything desired. These are the foremost
among the major ones. There are other major ones. O supreme rishis! Hear
about them.’
OceanofPDF.com
Chapter 273-5(2) (Greatness of Shiva’s Lingams)
Suta said, ‘Kashi is on the banks of the Ganga and is famous because it
bestows emancipation. It is known to be full of lingams. It is said to be the
place where Shiva resides. The major lingam there is said to be
Avimuktaka.958 Krittivasheshvara is simultaneously in the form of an aged
man and a young boy.959 Tilabhandeshvara is in Dashashvamedha.960
Sangamesha is said to be at the confluence of Ganga with the ocean.961 The
one known as Bhuteshvara always bestows everything on devotees. The one
known as Narishvara is near the Koushiki river.962 Batukeshvara is on the
banks of Gandaki. On the banks of the Phalgu river, Pureshvara is famous
and bestows happiness. When men see Siddhanatheshvara, they obtain
siddhi. The one known as Dureshvara is to the north of Pattana. The ones
known as Shringeshvara and Vaidyanatha are also famous. The one known
as Japyeshvara is at the place where Dadhichi fought. Gopeshvara,
Rangeshvara, Vameshvara, Nagesha, Kamesha, Vimaleshvara, Vyaseshvara,
Sukesha, Bhandeshvara, Humkaresha, Surochana, Bhuteshvara and
Sangamesha are also said to be famous as the destroyers of great sins.
Kumareshvara is on the banks of Taptaka.963 Siddheshvara and Senesha are
mentioned as being famous. Rameshvara, Kumbhesha, Nandishvara,
Punjesha and Purnaka, in the region around the river Purna, are all famous.
In ancient times, Brahmeshvara was instated by Brahma in Prayaga at the
tirtha known as Dashashvamedha. As fruits, it bestows the four objectives
of human existence.964 In that way, Someshvara, which is also there, wards
off all adversities. Bharadvajeshvara enhances the energy of the brahman.
Shulatankeshvara directly grants whatever is desired. Madhavesha is also
there and protects devotees. O brahmanas! The one as Nagesha is famous
and is in the city of Saketa.965 It specially bestows happiness on those born
in surya vamsha. Bhuvanesha is extremely famous and is in the city of
Purushottama.966 The great lingam of Lokesha bestows happiness on
everyone. Kameshvara is Shambhu’s lingam and Gangesha brings great
purity. Shakreshvara and Shukrasiddha are there to bring welfare to the
worlds. Vateshvara is famous and as fruits, yields everything wished for.
Kapalesha is on the shores of the ocean and Vakresha destroys all sins.
Dhoutapapeshvara is directly Parameshvara’s portion. Bhimeshvara and
Suryeshvara are also mentioned. Nandeshvara is known to bestow jnana
and is worshipped by the worlds. Nakeshvara is extremely sacred and
Rameshvara is also said to be like that. Vimaleshvara is also named
Kantakeshvara. Dhartukesha is at the confluence of the river Purna with the
ocean. As a fruit, Chandreshvara is known to bestow a radiance like that of
the moon. Siddheshvara is said to grant every kind of wish. Bilveshvara is
famous. So is Andhakesha, the place where, in ancient times, Shankara
killed the daitya Andhaka. Shambhu assumed his own portion and is
famous as Saraneshvara, always bestowing happiness on the worlds.
Kardamesha is spoken of as supreme. Kotisha is on Mount Arbuda.
Achalesha is famous and always bestows happiness on people.967
Nageshvara is always stationed on the banks of the Koushiki river. The one
known as Ananteshvara is a store of welfare and auspiciousness.
Yogeshvara and Vaidyanatheshvara are famous. Kotishvara and Sapteshvara
are also spoken of as famous. Since the one named Bhadra is Hara himself,
Bhadreshvara is famous. Chandishvara and Sangameshvara are also spoken
about. I have spoken about the Shiva lingams that are in the eastern
direction, the ones that are ordinary and the rest. O best among sages! I will
now speak about the Shiva lingams that are in the southern direction.’
OceanofPDF.com
Chapter 274-5(3) (Anasuya and Atri’s Austerities)
Suta said, ‘Mattagajendraka lingam is in Chitrakuta, in Brahmapuri.968
Earlier, it was established by Brahma and grants everything desired and
prosperity. To the east of this is the lingam of Kotisha, which grants every
kind of boon. The lingam named Pashupati is to the west of Godavari. To
bring welfare to the worlds and to bring happiness to Anasuya, the divinity
manifested himself in the southern direction as Atrishvara. He revived those
who were suffering from drought. He is Shankara’s portion himself.’
The rishis asked, ‘O Suta! O immensely fortunate one! O Suta! How did
Hara originate as Atrishvara? O one excellent in vows! Please tell us about
this supreme and divine account.’
Suta answered, ‘O best among rishis! You have asked a virtuous
question. I will tell you about that auspicious account. If one hears this
constantly, one is certainly freed from sins. In the southern direction, there
is the great forest named Kamada.969 It is near Chitrakuta and brings welfare
to the virtuous who are engaged in austerities. Along with Anasuya,970 the
rishi named Atri, Brahma’s son, himself performed difficult austerities
there. O sage!971 Earlier, on a certain occasion, there was a drought. It
occurred by chance and lasted for one hundred years. It was terrible and
brought misery to living beings. All the trees, sprouts and fruits dried up. O
lord among sages! One couldn’t see any place from which water might be
brought. In the absence of moisture, harsh winds blew in the ten directions.
This caused miseries and there were great lamentations on earth. Atri’s
beloved wife saw that living beings were being destroyed. The virtuous
lady spoke to Atri. “I cannot tolerate this grief.” At this, the supreme sage
performed pranayama thrice and seated in an asana, immersed himself in
samadhi. Atri, the supreme sage, possessed jnana. He meditated on the
supreme refulgence that was within his atman, that is, Shankara, who is
without aberrations. When their master immersed himself in dhyana, since
there was no food, the disciples freed themselves from the sage, their guru,
and went far away. Anasuya, devoted to her husband, was left alone.
Cheerfully, she constantly served the supreme sage. She followed the norms
and using mantras, crafted a beautiful clay image. Mentally rendering
offerings, she worshipped Shankara. She devotedly served Shankara and
praised him repeatedly. She clasped her hands in salutation and
circumambulated her husband and Shiva. She prostrated herself like a rod
and did a counter pradakshina too.972 The conduct of Anasuya, the sage’s
beloved, was excellent. All the daityas and danavas saw that beautiful lady.
They were agitated, but because of her energy, maintained their distance.
This was like maintaining a distance from a fire. Anasuya remained near
Atri, tending to him in the proper way, but her service to Shiva surpassed
Atri’s austerities. O Indras among brahmanas! As long as the supreme sage
was engaged in pranayama, the lady especially distinguished herself in her
service through thoughts, words and deeds. The couple was thus engaged in
their own respective activities. As long as the tiger among sages was
stationed in this way, there was no one else near him. Atri, supreme among
rishis, did this and time passed. He was supremely immersed in dhyana and
did not realize anything else. The virtuous lady, Anasuya, served her
husband and Shiva. The virtuous lady did not know anyone else either.’
‘As a result of his austerities and her service, devas, rishis and Ganga and
other rivers were extremely pleased. All of them came there to see them. On
seeing his austerities and her service, they were filled with great
amazement. On witnessing their supreme and wonderful deeds, they spoke
to one another. “Of the two, which is superior, austerities or service? Is it
Atri’s austerities or is it Anasuya’s service?” Considering both of them, all
of them spoke to each other again. “The service is superior. Earlier, other
rishis have performed extremely difficult austerities, but no one has ever
done anything like this.” They also said, “The sage is blessed. But likewise,
Anasuya is also blessed. Full of great love, both of them have performed
excellent austerities. Such auspicious austerities are excellent and extremely
difficult to undertake. We do not know of anyone else in the three worlds
who has done anything like this so far.” Praising them, they went away to
wherever they had come from, with the exception of Ganga and Girisha.
Ganga said, “I am delighted with the virtuous lady’s devotion to service and
charmed by her adherence to dharma. I will help her and only leave
thereafter.” O lords among sages! The sage Atri’s dhyana also fixed Shiva
to the spot. He remained there in his complete digits and did not go to
Kailasa. O supreme rishis! Fifty-four years passed without any rain. As
long as Atri was engaged in austerities and dhyana, Anasuya did not take
Chapter 275-5(4) (The Greatness of Atrishvara)
Suta said, ‘On one occasion, Atri, best among rishis and supreme among
those who knew about the brahman, arose and told his beloved, “Please get
me some water.” Devoted to him, the virtuous lady took up her kamandalu
and ventured into a desolate region. “From where can I get water? What
will I do? Where will I go? Where will I get water from?” She was then
surprised to see Ganga. When she tried to follow her, the goddess Ganga,
supreme among rivers, assumed a beautiful form and spoke to her. Ganga
said, “O lady! I am pleased with you. Where are you going? Please tell me
now. O fortunate one! You are blessed. I will truly do what you ask me to.”
O brahmanas! Hearing her words, the ascetic wife of the rishi was
surprised and happy. She replied in the following words. Anasuya
answered, “Who are you with eyes like the petals of lotuses? Where have
you come from? Please tell me the truth. A virtuous lady always speaks
properly.” O lord among sages! The sage’s wife said this. Ganga, the
supreme river, divine in form, answered in the following words. Ganga said,
“O virtuous lady! On witnessing your service to your husband and your
following of dharma, Shiva, the paramatman, and I are stationed near you.
O one with the beautiful smile! I am Ganga and I have come here to serve
you. I am under your control now. Ask for whatever you want.” When
Ganga said this, the virtuous lady bowed down and stood in front of her.
She said, “If you are pleased, give me some water now.” Hearing these
words, she replied, “Dig a pit.” She973 instantly dug a pit and stood there. In
the form of water, she entered that pit. Anasuya was supremely surprised
and took the water. For the welfare of the worlds, the sage’s wife spoke to
the excellent river, divine in form. Anasuya said, “If you are pleased with
me, show me your compassion and stay here. Please remain here until my
husband comes here.” Anasuya’s words were such that they brought
happiness to the virtuous. Hearing them, Ganga was pleased and replied, “O
unblemished one! Give my water to Atri.” Hearing this, she acted
accordingly and gave the divine water to her husband. She remained
standing in front of him. Delighted, the rishi followed the norms and
performed achamana.974 He drank the divine water and having drunk,
rejoiced. “How wonderful! This is not the water I normally drink.”
Thinking about this, he quickly looked around him. He saw the dried trees
and that the directions were harsh. The supreme rishi said, “It cannot have
rained.” Hearing this, his beloved replied, “No. It has not.” He again asked,
“Where have you brought the water from?” Hearing this, she was greatly
surprised. O lords among sages! She thought about this in her mind. “If I
tell him, it will establish my excellence. However, if I don’t tell him, my
vow will be broken. I shall tell him such that neither of these happens.” As
she was repeatedly asked, she reflected on this. As a result of Shambhu’s
favours, the lady who was devoted to her husband had an intelligent
thought. Anasuya said, “O husband! Listen. I will tell you what has
happened. Because of Shankara’s powers and your good deeds, Ganga has
come here. This is her water.” Hearing these words, the sage’s mind was
filled with wonder. Happily remembering Shankara in his mind, he spoke to
his beloved. Atri said, “O beloved! O beautiful lady! Have you spoken the
truth or is this a falsehood? I think that this is an extremely rare occurrence.
Therefore, you have not spoken the truth. O auspicious. This is impossible
for yogis who worship devas to achieve. That is the reason I am filled with
this great surprise now. I will believe it only when I myself see it, not
otherwise.” Hearing these words, the beloved replied to her husband.
Anasuya answered, “O lord! O great sage! If you wish to see Ganga, the
supreme river, come there with me.” Saying this, the lady who was devoted
to her husband took her husband with her.’
‘She remembered Shiva and quickly went to the spot where Ganga, the
supreme river, was. Having gone there, devoted to her husband, she showed
her husband Ganga. She was herself present there in the pit, in a divine
form. The supreme rishi went there and saw that the pit was full of water.
Seeing that the pit was filled right up to the top, he exclaimed, “I am
blessed. Is this because of my austerities, or is this because of someone
else?” Saying this, the tiger among sages devotedly praised her.975 The sage
bathed in that extremely fortunate water. He performed achamana again
and repeatedly praised her. Anasuya also bathed in that beautiful water. The
sage and Anasuya, excellent in vows, observed the daily rites. Ganga told
her, “I am returning to my own abode.” Thus addressed, the virtuous lady
spoke to the excellent river again. Anasuya said, “O Deveshi! O goddess! If
you are pleased and if you wish to show me your compassion, please
remain in this hermitage permanently. The nature of those that are great is
to adhere to a pledge.” Saying this, she clasped her hands and repeatedly
praised her. The rishi also said, “O supreme river! Please stay here. O
goddess! Show us your favours and grant us protection.” Hearing these
words, the beautiful and excellent river, Ganga, was pleased in her mind.
Ganga addressed Anasuya in the following words. Ganga said, “To help
devas, I will remain here. But the condition is that you will have to give me
one year’s worth of good merits you have acquired by worshipping
Shankara and serving your husband. I am not pleased as much by
donations, bathing in tirthas, sacrifices and yoga, as I am by devotion to the
husband. When I see a lady who is devoted to her husband, I am pleased. I
am not pleased as much by anything else. I have spoken the truth. When I
see a woman who is devoted to her husband, my sins are destroyed. I am
especially purified and become like Gouri, devoted to her husband.
Therefore, if you desire the welfare and benefit of the worlds, give me those
good merits and I will permanently remain here.” Hearing these words,
Anasuya, devoted to her husband, gave Ganga all the good merits she had
accumulated in the course of a year. It is the nature of the great to ensure the
welfare of others. Gold, sandalwood and sugarcane juice are examples.
Witnessing Anasuya’s deed of great devotion to her husband, Mahadeva
was pleased and immediately manifested himself from his parthiva lingam.
Shambu said, “O one devoted to her husband! I am pleased at your virtuous
act. You are dear to me. Ask for the boon you desire the most.” The couple
looked at Shambhu’s handsome form. Greatly surprised, they gazed at Hara,
with his five faces. Full of great devotion, they bent down, clasped their
hands and praised him. Having worshipped Shankara, who brings welfare
to the worlds, they spoke. The couple said, “O Devesha! If you are pleased
and if the mother of the universe is pleased,976 please remain in this
hermitage and bring happiness to the worlds.” Ganga was pleased and
Shiva was also pleased. Both of them remained there, with the excellent
rishi. Ishvara is named Atrishvara and removes the miseries of others.
Using her maya, Ganga also stayed in that pit. Since that day, there has
always been a perennial supply of water. In a pit that is only the length of a
hand, Ganga Mandakini appeared. Along with their wives, the divine rishis
arrived there. O brahmanas! All of them returned from the various tirthas
they had left for. There was a supply of barley and rice. Along with the
supreme rishis, people who were devoted to sacrifices performed them.
Satisfied with these rites, the clouds showered down rain. O lords among
Chapter 276-5(5) (Death of the Brahmani and
Nandikeshvara)
Suta said, ‘Nilakantha Maheshvara is always present in the form of a
lingam in the divine mountain of Kalanjara. He always bestows bliss on
devotees. His divine greatness is described in the shruti and smriti texts.
The tirtha there has the same name and if one bathes there, sins are
destroyed. O ones excellent in vows! There are an innumerable number of
Shiva lingams along the banks of the Reva.977 They ensure every kind of
happiness. If one sees the river, which is Rudra’s own form, sins are
destroyed. Pebbles and stones in it are Shiva’s forms. O lords among sages!
I will speak to you about other major Shiva lingams that bestow objects of
pleasure and emancipation. There is the one with the excellent name of
Arteshvara. It destroys sins. Parameshvara is famous and Simheshvara is
mentioned. Sharmesha, Kumareshvara, Pundarikeshvara and
Mandapeshvara are famous. As soon as one sees the one named
Tikshnesha, sins are destroyed. The one named Dhundhureshvara is on the
banks of the Narmada and destroys sins. Shuleshvara is famous and
Kumbheshvara is mentioned. There is the one named Kubereshvara and
Someshvara is cited. Nilakantha Mangalesha is a store of great
auspiciousness. The divinity Mahakapishvara was instated by Hanuman.
The divinity Nandika counters the sin of killing one crore people and is
described as one that grants everything desired and emancipation. Full of
great joy, if one worships Nandikesha,978 there is no doubt that one always
obtains all the siddhis. O supreme sages! If one bathes along the banks of
Reva, all desires are realized, and all sins are destroyed.’
The rishis asked, ‘O immensely intelligent one! What is the greatness of
Nandikesha? Show us your compassion and please tell us about that now.’
Suta answered, ‘You have asked a good question and I will tell you what
I have heard. O Shounaka and the other sages! All of you listen lovingly. In
earlier times, the excellent rishi979 was asked this by Yudhishthira. Out of
affection towards you, I will tell you what he replied. The city of Karniki
was on the western bank of Reva. It was radiant, beautiful and excellent,
populated by the four varnas. There was an excellent brahmana there, born
in the lineage of Utta. Entrusting the care of his two sons to his wife, he
went to Kashi. The brahmana died there. Hearing about this, the two sons
performed the funeral rites. Desiring the welfare of her sons, his wife reared
the two sons. Finally, she divided her wealth between the two sons and took
her leave from them. She herself kept a little of the wealth, for the sake of
her funeral expenses. After some time, the brahmana’s wife was about to
die. Therefore, she performed many good deeds. O brahmanas! However,
such was the nature of destiny that the brahmana’s wife did not actually
die. The sons saw that as a result of destiny, the breath of life did not leave
their mother, though she was suffering. They spoke to her. The sons said,
“O mother! What is the reason for your suffering this great misery? Please
tell us. We will lovingly carry out what needs to be done.” Hearing this, she
replied, “Indeed, there is a lot that has to be done. If you do that, I will die
happily.” The elder son said, “Please tell us. I will do what you tell us.” At
this, she told him. The brahmana’s wife said, “O son! Listen affectionately
to my words. There was a wish in my mind that I should go to Kashi. But
that did not happen, and I am dying here. O son! Please take my asthi980 and
attentively fling it into the waters of the Ganga there. There is no doubt that
this will ensure your welfare.” The mother, excellent in her vows, was about
to die. Addressed in this way by the mother, the elder son, who was devoted
to his mother, replied. The son said, “O mother! There is no doubt that you
can happily give up your life. I will undertake your task first and perform
my tasks thereafter.” Saying this, the son poured some water into her hand
and went to his own house. Meanwhile, devotedly remembering Hara, she
died.’
‘He performed all the funeral rites and also completed the rites to be
performed at the end of a month. He then got ready to leave. Of the two, the
elder one was known by the name of Suvada. He collected the asthi and
left, desiring to visit a tirtha. He took a servant with him. Desiring to do
what would bring his mother pleasure, he comforted his wife and sons. He
performed the shraddha ceremony and following excellent norms, fed
people and offered donations. Remembering auspicious benedictions, the
brahmana emerged from his house. He travelled for one yojana that day.
When the sun set, he resided in the house of a brahmana in the auspicious
village of Vimshati. Duly following the norms, the brahmana performed the
virtuous sandhya rites. He chanted hymns to Shambhu, wonderful in his
deeds. The brahmana had the servant with him. When two muhurtas of the
Chapter 277-5(6) (The Brahmani Goes to Heaven)
Suta said, ‘An auspicious cow was tied in the courtyard. The brahmana981
had gone out and returned when it was night. Seeing that the cow was
standing there in the courtyard, he spoke to his beloved. O lords among
sages! The cow had not been milked. He was distressed and dejected at this
and wished to milk her. “O beloved! The cow has not been milked.” Thus
addressed, the wife quickly brought the calf, so that the milking could be
done. O sages! The brahmana, the master of the house, wished to milk. So,
he tried to tie the calf to a peg. O ones excellent in vows! As the calf was
being dragged by its leg, it hit out with its leg and the brahmana was hurt.
Struck by the leg, the brahmana became senseless with rage. He struck the
calf firmly with the stake. As a result of the blow, the calf became
exhausted. Because of the brahmana’s rage, the calf was not untied, and the
cow wasn’t milked. Greatly desiring to be milked, the cow started to cry.
Seeing her weep, the calf addressed her in these words. The calf asked, “O
mother! Why are you weeping? What is the misery that has arisen?”
Hearing this, the cow lovingly spoke to it. “O son! Listen to me, although I
am incapable of expressing my grief. Since the wicked one has struck you, I
am filled with sorrow.” Hearing its mother’s words, the calf understood that
this was determined by prarabdha karma and replied to its mother. “What
will we do? Where will we go? We are bound by karma. We are enjoying
the consequences of whatever we did earlier. One laughs when one
undertakes karma. One weeps when one reaps the consequences. There is
no one else who inflicts misery. There is no one else who grants joy. Those
who are evil in intelligence think that someone else grants happiness or
unhappiness. ‘I am doing this.’ That statement is based on false jnana.
Misery results from one’s own karma. Happiness is also the consequence of
karma. Therefore, karma must be honoured. Everything is based on karma.
All of us, you, I and all living beings are bound by karma. Therefore, you
should not grieve.” The cow heard the words of its son, which were full of
jnana. But it was dejected on account of grief over its son, and it spoke. The
cow said, “O child! I know that all beings are under the control of karma.
Nevertheless, because I have been grasped by maya, I am grieving again. I
have wept a lot, but my misery is not being pacified.” Hearing these words,
the calf spoke to it again. The calf said, “If you know this, what is the
reason for crying? This is the fruition of what you did. Hence, cast aside
this grief now.” Hearing the words of its son, the mother was still
overwhelmed by sorrow and sighed. The cow spoke to the calf in these
words. The cow said, “My sorrow will go away only when the brahmana
suffers from a similar kind of grief. I am speaking the truth. O son! In the
morning, I will strike him with my horns. There is no doubt that when he is
struck in this way, he will give up his life.” The calf replied, “You are now
enjoying the fruits of the karma you performed earlier. O mother! What are
the fruits you will reap if you kill this brahmana? When good deeds and
bad deeds are in balance, one takes birth in Bharata. O mother! When they
are enjoyed and exhausted, one obtains emancipation. Sometimes, the
accumulated karma is destroyed. Sometimes, it gives rise to enjoyment. O
mother! That is the reason you are about to embark on fresh karma. How
am I your son now? How are you my mother now? There is false pride in
being a son or being a mother. Reflect on that. Who is a mother? Who is
known to be a father? Who is a husband? Who is a wife? In this world, no
one belongs to anyone else. Every individual enjoys what he has himself
done. O mother! Knowing this, make great efforts to cast aside your sorrow.
If you wish for happiness in the world hereafter, perform deeds that lead to
fortune.” The cow said, “O son! I know this, but maya does not let go of
me. Because of the grief he has inflicted on you, I will inflict a similar
misery on him. In addition, there is a place in this world where one can
destroy the sin reaped from killing a brahmana. I have seen that spot. When
I have killed him, I will go there.” O excellent brahmanas! Hearing its
mother’s words, the calf resolved to remain silent. It did not say anything in
reply.’
‘The traveller brahmana heard the wonderful conversation between the
two. Thinking about this in his mind, he was amazed. “In the morning, I
will only leave after witnessing the wonderful events that follow. I will also
go to that wonderful spot.” The brahmana was very devoted to his mother
and was greatly surprised. He thought about this in his mind and along with
his servant, slept. In the morning, the master of the household got up. He
woke up the traveller and addressed him in these words. The brahmana
asked, “Why are you still asleep? It is already morning. You should start
your journey to the region you desire to go to.” Addressed in this way, he
replied, “O brahmana! My servant is suffering from a pain in his body. We
will remain here a little longer and leave as soon as the pain has gone.”
Uttering this falsehood, the man slept again. He wished to know everything
about the wonderful incident that had amazed him. When the time for
milking arrived, since the brahmana wished to go somewhere for some
work, he spoke to his son. The father said, “O son! I have to go somewhere
for some work. O child! Take care of yourself and milk the cow carefully.”
Saying this, the supreme brahmana went off somewhere else. The son came
there and untied the calf. On its own, the mother arrived for the milking.
The calf had suffered as a result of being beaten. Desiring milk, the
brahmana’s son took it near the cow, intending to tether it there. However,
the angry cow struck him with its horns. Pierced in his inner organs, he lost
his senses and fell down. People who were like his father, and others,
gathered together and spoke. “Water. The child has been injured by the cow.
Water.” Before they could do anything, the child died. When the child died,
there were great lamentations. His miserable mother wept repeatedly.
“What will I do? Where will I go? Who will dispel my grief?” As she wept,
she struck the cow and released it. The cow was white in complexion but
was seen to have turned dark. People who saw this told each other, “Behold
this wonder.” Beholding this extraordinary event, the traveller brahmana
also emerged.’
‘Wherever the cow went, the brahmana followed it. Raising its tail up,
the cow quickly dashed towards the Narmada. Near the waters of Narmada,
it arrived at Nandikesha. It immersed itself thrice in the water and got back
its old white complexion. It then went away in the direction from which it
had come. The brahmana was amazed. “How blessed is this tirtha. It
counters the sin of killing a brahmana.” The brahmana submerged himself
there and so did the servant. Having bathed there, they praised the river and
left. Along the path, they met a beautiful lady, adorned in ornaments. She
asked, “O traveller! Why do you look so surprised and where are you
going? O noble brahmana! Abandon all deceit. In front of me, speak the
truth.” Hearing what she said, the brahmana recounted everything, exactly
as it had happened. The woman spoke to the brahmana again. “You should
stay here.” Hearing what she said, the brahmana stood there. He humbly
replied, “Please explain what you wish to say.” She spoke again. “You saw
a spot now. Fling your mother’s asthi there now. Why do you have to go
anywhere else? O noble traveller! Your mother will directly assume a
supreme and divine form. Assuming that form, she will swiftly obtain a
virtuous destination with Shambhu. O supreme among brahmanas! On the
auspicious day of saptami982 in shukla paksha, in the month of Vaishakha,983
Ganga always arrives here. Today is saptami and Ganga is in the form of
the river.” O supreme among sages! Saying this, the goddess Ganga984
vanished. When she left, the brahmana took out his mother’s asthi, which
had been wrapped in his own garment, and flung half of it into the tirtha.
Immediately, a wonderful event occurred. His mother assumed a divine
form and said, “You are blessed. You have accomplished your objective.
You have purified your lineage. May your grain, wealth, lifespan and
lineage increase.” Pronouncing these benedictions on her son, in an instant,
she went to heaven, where she enjoyed a lot of happiness for an extremely
long period of time. After this, through Shankara’s favours, she obtained an
excellent destination. The brahmana’s son flung the remaining part of her
asthi. Pleased in his mind and purified in his atman, he returned to his own
house.’
OceanofPDF.com
Chapter 278-5(7) (Greatness of Nandikeshvara)
The rishis asked, ‘O Suta! O lord! How does Ganga particularly come to
Narmada on saptami in the month of Vaishakha? How did Ishvara originate
under the name of Nandikesha? O immensely intelligent one! Please tell us
about that account happily.’
Suta replied, ‘O best among rishis! You have asked a virtuous question
about Nandikesha. I will narrate that now. Good merits increase if one hears
this. There was a brahmani named Rishika, the daughter of a certain
brahmana. Following the norms, she married a certain brahmana. O Indras
among brahmanas! Though she was excellent in her vows, as a result of the
powers of her former karma, the brahmana’s wife became a widow at an
early age. Following the vow of brahmacharya, the brahmana’s wife
fashioned a parthiva lingam and tormented herself through extremely
terrible austerities. Meanwhile, a wicked and strong asura, named Mudha,
arrived there. He possessed great knowledge of maya and suffered from
Kama’s arrows. He saw the beautiful and extremely desirable woman
performing austerities. He wished to enjoy her and showed her many
inducements. But the woman was excellent in her vows and devoted to
performing dhyana on Shiva. O lords among sages! She did not look at him
with eyes of desire. The brahmani was engaged in austerities and did not
pay any heed to him. She was extremely devoted to austerities and fixed in
her dhyana on Shiva. Mudha, Indra among daityas, reprimanded the slender
lady. After this, he showed her his terrible form. The evil-souled one
addressed her in harsh words, causing fear. He terrified the brahmana’s
wife in many ways. The brahmana’s slender wife was scared and terrified.
Lovingly, she took Shiva’s name several times and sought refuge with
Shiva. Agitated, the lady recited Shiva’s names. Adhering to her own
dharma, she sought refuge with Shambhu. To protect those who seek refuge
with him, to ensure the propagation of good conduct and to cause her
pleasure, Shiva appeared. The Indra among daityas, named Mudha, was
overwhelmed by desire. Shankara, affectionate towards his devotees,
instantly reduced him to ashes. After this, Paramesha cast a compassionate
glance towards her. Accomplished in intelligence and intent on protecting
his devotees, he said, “Ask for a boon.” Hearing Mahesha’s words, the
virtuous brahmani saw Shankara, in an auspicious form that generates bliss.
She prostrated herself before Shambhu Paramesha, the bringer of joy. The
virtuous lady, a store of auspiciousness, bent her shoulders, joined her
hands in salutation and praised him. Rishika said, “O lord of devas! O
Mahadeva! O one affectionate towards those who seek refuge! O friend of
those who are distressed! O Ishana! You always protect your devotees. You
have saved my dharma from the asura named Mudha. You have killed the
wicked one and have saved the entire world. Please grant me eternal and
supreme devotion towards your feet. O protector! This is the only boon I
wish for, nothing else. O lord! O Maheshvara! But please listen to
something else too. For the welfare of the worlds, please remain established
here.” Mahadeva heard what Rishika, auspicious in her vows, said. When
she was silent, Girisha, the store of compassion, spoke. Girisha said, “O
Rishika! You possess good conduct, and you are my special devotee. I will
grant you all the boons you have asked for.” Meanwhile, hearing about
Shiva’s manifestation, Hari, Brahma and the other gods arrived there, full of
delight. All of them cheerfully prostrated themselves before Shiva and
worshipped him. O brahmanas! They lowered their heads, clasped their
hands and intelligently praised him. At that time, Ganga, the celestial river,
was pleased in her mind and praised the virtuous lady, Rishika, and her
conduct. Ganga said, “For my sake, you must give me a pledge. On this day
in the month of Vaishakha, you must remain near me.” Hearing Ganga’s
words, the virtuous lady, excellent in her vows, uttered words of assent. She
happily agreed, for the welfare of the worlds. To cause her bliss, Shiva
Hara, who was delighted, merged into the parthiva lingam in all his
portions. All the devas were extremely happy and praised Shiva and her.
Vishnu, Brahma, the others and the celestial river returned to their own
respective abodes. Since that day, that pure spot became an excellent tirtha.
Shiva is famous as Nandikesha and destroys all sins. O brahmanas!
Auspicious in her wishes, on that day, every year, Ganga goes there to
cleanse the sins she has accepted from men. If a man bathes there and
worships Nandikesha properly, he is cleansed of all sins, including those of
killing a brahmana.’
OceanofPDF.com
Chapter 279-5(8) (Greatness of Mahabala)
Suta said, ‘O brahmanas! Hear devotedly about Shiva’s lingam that is in
the western direction. It is famous on earth. In the city of Kapila, there are
two extremely divine Shiva lingams, known as Kala and Rameshvara.
Mahasiddheshvara is described as being on the shores of the western ocean
and bestows dharma, artha, kama and moksha. The excellent kshetra of
Gokarna is on the shores of the western ocean.985 It destroys sins like the
killing of a brahmana and as fruits, grants everything that is desired. There
are crores and crores of Shiva lingams in Gokarna. At every step, there are
innumerable tirthas. What is the need to speak a lot? Shiva’s lingams are
directly present everywhere in Gokarna and there are tirthas in all the
waters. There are Shiva lingams and tirthas everywhere in Gokarna. O
son!986 Maharshis have described them in the Puranas. It is white in krita
yuga, deep red in treta, yellow in complexion in dvapara and dark in kali.987
Mahabala has gone all the way down to the depths of the cavities in the
seven nether regions. However, when the terrible kali yuga arrives, it will
turn soft. When great sinners have worshipped Shiva’s lingam of Mahabala
in Gokarna, they have obtained a destination with Shankara. O sages! At
the time of auspicious nakshatras, those who go to Gokarna and devoutly
worship there, there is no doubt that they become like Rudra themselves. If
a human worships Shiva’s lingam in Gokarna on some occasion, he
proceeds towards a destination with Brahma. Desiring the welfare of
Brahma, Vishnu and other devas, the divinity Shankara is always present
there and is known as Mahabala. The rakshasa named Ravana, leader of
hordes, performed terrible austerities. Obtaining the lingam, he instated it in
Gokarna. To cause the lingam pleasure, Vishnu, Brahma, the great Indra,
the Vishvadevas, the large number of Maruts, the Adityas, the Vasus, the
two Dasras,988 the moon and the stars and other devas and their companions
arrive in their vimanas and reside at the eastern gate. Yama, Mrityu himself,
Chitragupta, Pavaka, the ancestors and the Rudras resort to the southern
gate. Varuna, the lord of rivers, and Ganga and the large number of rivers
resort to the western gate and serve Mahabala. Vayu, Kubera, Deveshi
Bhadrakalika and Chandika and the other Matrikas resort to the northern
gate. All the devas, gandharvas, ancestors, siddhas, charanas, vidyadharas,
kimpurushas, kinnaras, guhyakas, birds, many kinds of pishachas, vetalas,
extremely strong daityas, Shesha and all the other nagas, siddhas989 and all
the sages praise the divinity and prostrate themselves before Mahabala.
They cheerfully bow down and obtain their desires. Many worship the lord
and torment themselves through excellent austerities. They obtain supreme
siddhi and happiness in this world and in the next one. Shiva’s lingam in
Gokarna is described as the gate to moksha. O brahmanas! The one known
as Mahabala is worshipped and praised. In particular, if Mahabala is
worshipped on chaturdashi in krishna paksha in the month of Magha,
emancipation is obtained, even by those who are sinners. At the time of this
great festival on the occasion of Shiva’s tithi, great people from the four
varnas arrive from all directions and from all regions. There are women, the
aged and children, those from the four ashramas. Having seen the lord of
devas there, they become successful in their objectives. As a result of the
powers of Shiva’s lingam of Mahabala, a chandali990 who worshipped there,
swiftly went to Shiva’s world.’
OceanofPDF.com
Chapter 280-5(9) (The Chandali’s Good
Destination)
The rishis said, ‘O Suta! O immensely fortunate one! O Suta! You are
Shiva’s supreme devotee. You spoke about the chandali’s account. Please
tell us about it.’
Suta replied, ‘O brahmanas! Listen with virtuous devotion to that
supreme and wonderful account. This is about Shiva’s powers, and it
enhances the devotion of those who listen. In her former life, the chandali
was a brahmana’s daughter. Her name was Soumini. Her face resembled
the moon, and she possessed all the auspicious signs. O brahmanas! When
his daughter attained the prime of youth, her father followed the norms and
bestowed Soumini on a brahmana’s son. O best among brahmanas! Having
obtained a husband, since she was in the prime of youth, she followed
worthy conduct for some time and pleasured herself with him. O
brahmanas! But then, though he was young, the brahmana who was
Soumini’s husband suffered from a disease. As a consequence of destiny, he
died. When her husband died, the woman was dejected and grieved a lot in
her mind. For some, she followed auspicious conduct. Following good
conduct, she remained in the house. But thereafter, though she was a
widow, her heart was pierced by Manmatha. She was young and indulged in
sexual transgressions. Those who belonged to her gotra got to know about
her evil conduct, which defiled the lineage. They seized her by the hair,
took her a long distance away and abandoned her. An excellent shudra was
present there and he saw her roaming around, as she willed. Seeing her in
the forest, he took her to his own house and made her his wife. She
constantly ate flesh and drank varuni liquor. She loved intercourse and
through that shudra, had a daughter. On one occasion, her husband had
gone somewhere else. Soumini, who transgressed norms of conduct, desired
to drink and eat flesh. In the pen outside, along with the cows, sheep were
also tethered. It was the start of the night, with a blinding darkness. Taking
a sword, she went out. Addicted to flesh and forgetting herself in her
intoxication, she killed a calf, taking it to be a sheep. The unfortunate
woman was such that she did not even think about it. Having killed it, the
woman brought it home and realized it was a calf. Scared, because of some
former good merits, she exclaimed, “Shiva! O Shiva!” For one muhurta,
she performed dhyana on Shiva. However, there was the desire to eat flesh.
She sliced up the calf and obtained her desired food. O brahmanas! A long
period of time elapsed.’
‘Coming under the subjugation of time, Soumini went to Yama’s eternal
abode. Yama considered dharma and the deeds she had performed earlier.
He took her out of hell and made her take birth in a family of chandalas.
She was dislodged from Yama’s city and was born in a chandali’s womb.
She was born blind, and her complexion was like that of coal, when a fire
has gone out. Not only was she born blind, while she was still a child, her
father and mother died. She was not married to anyone. The wicked one
also suffered greatly from the disease of leprosy. She was dejected and
suffered from hunger. Blind, she wandered around with a staff in her hand.
She satisfied her digestive fire by eating lumps left by chandalas as
leftovers. In this way, she spent a major part of her life in great hardships.
Old age seized all her limbs, and her miseries were impossible to tolerate.
On one occasion, the chandali got to know that great people were going to
Gokarna because Shiva’s tithi was about to arrive. Desiring clothes, food
and water, she slowly wandered around amidst those great people, begging.
The chandali went there and sought from those great people. She wandered
around here and there, uttering miserable words and extending her hands
for alms. As the chandali stretched out her hands, a virtuous traveller flung
a bunch of bilva leaves into them. When the leaves fell into her hands, she
repeatedly felt them and decided that they weren’t edible. Miserable, she
flung them far away. Cast off from her hand in the night, that clump of bilva
leaves descended on top of a Shiva lingam. It was the night of Shiva’s
chaturdashi. Though she repeatedly beseeched travellers, as a result of
destiny, she did not get anything. In this way, she unknowingly observed the
sparkling vrata of Shiva chaturdashi, which bestows great bliss, and
remained awake during the night. In the morning, filled with great misery
and dejected, the woman gradually returned to her own region. She was
tired because of the long fast and fell down at every step. Somehow, she
managed to cross that distance, but then fell down, unconsciousness. As a
result of Shambhu’s compassion, she obtained to a supreme destination.
Astride an excellent vimana, she was quickly taken there by Shiva’s ganas.
In the beginning, involuntarily, the woman had uttered Shiva’s name. O
brahmanas! As a result of that good deed, she reached the divine spot of
Mahabala. On Shiva’s tithi, she fasted in Shri Gokarna and staying awake
during the night, worshipped Shiva through offering bilva leaves on Shiva’s
head. Though she did this involuntarily, she obtained the fruits of that good
deed and enjoyed them as a result of Mahabala’s favours. Such is
Shankara’s great lingam of Mahabala. It destroys all sins and instantly
bestows supreme bliss. O brahmanas! I have thus described to you the
supreme greatness of Shiva’s excellent lingam known as Mahabala. I will
tell you some other things about its wonderful greatness. As soon as one
hears about it, one quickly obtains devotion towards Shiva.’
OceanofPDF.com
Chapter 281-5(10) (The Greatness of Mahabala
Shiva Lingam)
Suta said, ‘There was a king in the illustrious Ikshvaku lineage who was
extremely devoted to dharma. His name was Mitrasaha and he was best
among all archers. His beloved queen was the auspicious Madayanti, who
was extremely devoted to dharma. She was known to be as devoted as
Damayanti was to Nala. King Mitrasaha was fond of hunting. On one
occasion, with a large army, he went to a dense forest. As he wandered
around there, the king killed a roamer in the forest, known as Kamatha. He
killed that extremely wicked and deceitful one, who oppressed virtuous
people. His younger brother, a sinner, thought, “I will use deceit to defeat
him.” Thinking this, the deceitful one approached the king. He assumed a
humble form and said he wished to be a servant. Seeing him, and not
knowing about him, the lord of the earth made him the superintendent of
the kitchen. The king spent some time in the forest. He stopped hunting and
happily returned to his own city. On the day when his father had died, the
king invited his own guru. He brought Vasishtha home and fed him
devotedly. In the form of the cook, the rakshasa mixed some human flesh in
the food. Seeing that vegetables and meat had been presented in front of
him, the guru spoke. The guru said, “O king! Shame on you. Resorting to
deceit, you have served me human flesh. Since you have been crooked
towards me, you will become a rakshasa.” However, the guru realized that
this had been done by the rakshasa. Therefore, he mitigated the curse by
limiting it to twelve years. Thinking that the curse was inappropriate, the
king became senseless with rage. He took some water in the cup of his
hands and got ready to curse his guru. However, his beloved Madayanti was
extremely devoted to dharma. She fell down at his feet and begged him to
refrain from cursing. Honouring her words, he refrained from cursing. He
let the water fall on his own feet, which became stained. O lords among
sages! As a result of the power of that water, since that day, the king came
to be in the world as Kalmashanghri.991 Because of the curse imposed by his
guru, supreme among rishis, King Mitrasaha became a terrible rakshasa
who caused violence, roaming around in the forest. He was radiant in his
form as a rakshasa and resembled Yama, the Destroyer. Wandering around
in the forest, he ate many kinds of creatures and humans.’
‘Resembling the Destroyer, on one occasion in the forest, he saw a young
and newly married couple pleasuring themselves. This was a sage and his
wife. Suffering from the curse, the rakshasa, who ate humans, seized the
young son of a sage, the way a tiger seizes a fawn. Seeing that her husband
was in his grasp, his beloved was terrified. She entreated him and addressed
him in piteous words. Though she beseeched him in many kinds of ways,
the contemptible cannibal tore off the head of the brahmana’s son and
devoured him. Extremely miserable, his virtuous wife lamented miserably.
She collected her husband’s bones and kindled a funeral pyre. Following
her husband, she entered the fire. The brahmana lady cursed the king, who
was in the form of a rakshasa. “From now on, whenever you have
intercourse with a woman, you will die.” Saying this, the virtuous lady
entered the fire. The king knew that there was a time period for his guru’s
curse. When this was over, he regained his own form and happily returned
to his own residence. He loved intercourse. But Madayanti knew about the
curse the virtuous brahmana lady had imposed. Therefore, scared of
becoming a widow, she restrained her husband. Since he didn’t have a son,
the king was no longer interested in enjoying the kingdom. He gave up all
his prosperity and left for the forest. He saw brahma-hatya, which causes
terrible grief, following him at the rear. It was terrible in form and censured
him repeatedly. As a result of this inauspicious entity, the king’s mind was
dejected. He tried many methods, japa, vrata, sacrifices and other things, to
get rid of it. O brahmanas! Despite the methods tried by the king, including
bathing at tirthas, brahma-hatya did not leave. He went to Mithila.
Suffering greatly, he remained outside the city, deep in thought. The king
then saw the sage Goutama approach. The Indra among kings advanced
towards Goutama, a reservoir of purity. Calmed a bit on seeing him, he
prostrated himself repeatedly. Asked about his welfare, he sighed long and
deep. Happy as a result of his compassionate glance, the king spoke to him.
The king said, “O sage! This brahma-hatya is intolerable and is
constraining me. O father! It cannot be seen by others but is censuring me at
every step. When I was scorched by the curse, I devoured the son of a
brahmana. As a result of that sin, though I have tried thousands of kinds of
prayashchitta, I cannot find peace. O sage! Though I have tried many
means, peace eludes me. Brahma-hatya does not withdraw. Is that because I
am evil-souled? But now, since I have met you, it is evident that my birth
will be rendered successful. As a result of seeing you, I have been filled
with bliss. O pure one! Today, I seek refuge at your lotus feet. O immensely
fortunate one! Grant me peace, so that I can obtain happiness.” The king
told Goutama, the ocean of compassion, this.’
‘He instructed him about a virtuous means of getting rid of terrible sins.
Goutama said, “O virtuous Indra among kings! You are blessed. Abandon
your fear of terrible sins. When Shiva rules, what fear do devotees who seek
refuge with him have? O immensely fortunate king! Listen. There is a
kshetra known as Gokarna, which is Shiva’s abode. It destroys great sins.
Since he is established there, even great sinners do not have to fear even
major sins. Shiva is himself instated in the place known as Mahabala.
Mahabala is the emperor of all Shiva lingams. It destroys all sins and
assumes four hues in four yugas. Gokarna is an excellent tirtha on the
shores of the western ocean. The Shiva lingam that is there destroys great
sins. Many great sinners go there and bathe several times in the tirthas.
Worshipping Mahabala, they proceed to a destination with Shankara. O
Indra among kings! You should also go to Gokarna, Girisha’s abode.
Having gone there, worship the lingam and you will be successful in your
objective. Bathe in all the tirthas and worship Mahabala. You will be freed
from all sins and will obtain Shiva’s world.” This is what the great-souled
sage, Goutama, instructed. Rejoicing in his mind, the king went to Gokarna.
He bathed in the tirthas there and worshipped Mahabala. He was cleansed
of all his flood of sins and obtained a supreme destination with Shambhu. If
a person constantly hears this beloved account about Mahabala, along with
twenty-one generations of his lineage, he goes to Shiva’s world. I have
spoken to you about the supreme and wonderful greatness of Mahabala,
Girisha’s lingam. It destroys all sins.’
OceanofPDF.com
Chapter 282-5(11) (The Greatness of
Pashupatinatha Shiva Lingam)
The rishis said, ‘O Suta! O immensely fortunate one! O Suta! You are
blessed. Your mind is fixed on Shiva. We have heard the wonderful account
about Mahabala lingam. O unblemished one! Please tell us about the
greatness of Shiva’s lingams that exist in the northern direction and destroy
sins.’
Suta replied, ‘O brahmanas! Listen lovingly. I will briefly tell you about
the greatness of Shiva’s lingams, especially those in the northern direction.
There is another kshetra known as Gokarna and it destroys great sins. There
is a large and extensive forest there that is sacred. There is Shiva’s excellent
lingam there, known as Chandrabhala. With great devotion, it was brought
by Ravana and bestows every kind of success.992 O lords among sages! Like
Vaidyanatha, the ocean of compassion is stationed there, so as to ensure the
welfare of all the worlds. If a person bathes in Gokarna and worships
Chandrabhala, he reaches Shiva’s world. This is the truth. There is no doubt
that this is the truth. The greatness of Chandrabhala lingam is extremely
wonderful. Despite being Vyasa’s devotee and benefiting from his affection,
I am incapable of describing it. But I have told you a little bit about the
greatness of Mahadeva’s great Chandrabhala lingam. Now hear about
another lingam. This Shiva lingam is known as Dadhichi and is in the
supreme tirtha of Mishrarshi. Dadhichi, supreme among sages, lovingly
instated it. Having gone to that tirtha, one must follow the norms and bathe
properly. Then, one must lovingly worship the Shiva lingam of
Dadhicheshvara. Those who seek the fruits of visiting tirthas must follow
the norms and worship the image of Dadhichi, thereby pleasing Shiva. O
best among sages! If a man does this, he becomes successful in his
objectives. Having enjoyed every kind of happiness in this world, he
obtains the desired destination in the world hereafter. The Shiva lingam
known as Rishishvara was instated by all the rishis in the tirtha of
Naimisharanya. O lords among sages! If people see and worship it, they
obtain objects of pleasure and emancipation in this world and in the next
one, even if they happen to be sinners. A Shiva lingam that exists in the
tirtha of Hatyaharana destroys sins. If one especially worships this, the sins
resulting from one crore killings are dispelled.993 In the tirtha of
Devaprayaga, there is the Shiva lingam named Laliteshvara. Worshipped by
men, it always destroys sins. The city of Nayapala994 is famous on earth.
The lingam known as Pashupati is there and as fruits, it bestows everything
wished for. His crest is present in the form of the Shiva lingam. I will relate
that account when I describe Kedareshvara. Near that, is the great and
wonderful Shiva lingam known as Muktinatha.995 If one sees it and
worships it, one obtains objects of pleasure and emancipation. O best
among sages! I have thus described to you the supreme lingams in the four
directions. What else do you wish to hear?’
OceanofPDF.com
Chapter 283-5(12) (The Nature of the Lingam)
The rishis said, ‘O Suta! Because of Vyasa’s favours, you know
everything. There is nothing that is not known to you. Therefore, we are
asking you. In the world, the lingam is worshipped. You have said that. Is
there any reason behind this? Parvati, Shiva’s beloved, is famous in the
world in the form of an arrow. What is the reason behind this? O Suta!
Please tell us what you have heard.’
Suta replied, ‘O brahmanas! From Vyasa, I heard an account that belongs
to another kalpa. O supreme among rishis! I will tell you about that now.
Listen. O brahmanas! In ancient time, this is an incident that took place in
Daruvana.996 I will tell you properly what I heard. Listen. Daruvana is an
excellent forest. Excellent rishis, Shiva’s devotees, are always immersed in
performing dhyana on Shiva there. They constantly worship Shiva thrice a
day. O lords among sages! They use many kinds of divine hymns to praise
him. On one occasion, the bulls among brahmanas, immersed in dhyana on
Shiva and devoted to Shiva, went to the forest to collect kindling. At that
time, Shankara Nilalohita himself arrived, in a disfigured form, so as to test
them. He was extremely energetic and naked. He was decorated in ashes.
He held his penis in his hand and performed wicked acts. In his mind, he
wished to do what would be agreeable to the residents of the forest.
Affectionate towards his devotees, that is the reason Hara himself went
happily, to that forest. On seeing him, the wives of the rishis were filled
with great fear. Some were agitated. But others were surprised and
approached him. Some embraced him. Others held his hands. The women
were engaged in fighting against each other. At this time, the noble rishis
returned. Seeing these perverse activities, they grieved and became
senseless with rage. Full of grief, they exclaimed, “Who is this? Who is
this?” All the rishis were deluded by Shiva’s maya. The naked avadhuta did
not say anything. The supreme rishis then spoke to that terrible being. “You
are acting in a perverse way and violating the path of the Vedas. That being
the case, let your penis fall down on the ground.” When they said this, the
penis instantly fell down. The avadhuta was actually Shiva’s extraordinary
form. Blazing, the penis burnt everything that was in front of it. Wherever it
went, it burnt everything there. It went to Patala. It also went to heaven. It
moved everywhere on earth and did not remain stationary in any one place.
The worlds were agitated, and the rishis were extremely miserable. The
devas and rishis could not find any peace. All the gods and rishis did not
realize that this was Shiva. Grieving, they gathered together and quickly
went and sought refuge with Brahma. O brahmanas! Having gone there, all
of them bent down and praised Vidhatri. They told Brahma, the creator,
everything that had happened. Brahma heard their words and realized that
they had been deluded by Shiva’s maya. Bowing down before Shankara, he
spoke to those excellent rishis. Brahma said, “O brahmanas! Though you
know, you have performed a reprehensible act. When the ignorant do
something, why do you speak against them? After acting against the
divinity Shiva, who can hope for welfare? If a guest who arrives at midday
it not welcomed, he takes away the person’s good deeds and leaves his own
bad deeds behind. Even a guest is honoured and instated. What need be said
of Shiva? Until the penis becomes stationary, nothing in the three worlds
will be auspicious. I have told you the truth. O rishis! Think about this in
your mind. You must act so that Shiva’s penis becomes stationary. That is
the way to ensure welfare.” Thus addressed, the rishis prostrated
themselves before Brahma and spoke to him. “O Vidhatri! What must we
do? Please instruct us about the task.” The sages spoke in this way to the
grandfather of all the worlds.’
‘Brahma replied and instructed the sages. Brahma said, “O gods! Crave
your welfare and worship Devi Girija. If she assumes the form of a vagina,
the penis will become stationary. O excellent ones! All of you should listen.
I will tell you about the procedure. If you lovingly follow this, she will be
pleased. Draw an excellent lotus with eight petals and place a pot on it. Fill
it with water from the tirthas and durva grass and barley sprouts. Using
mantras from the Vedas, energize the pot. Following the norms of the shruti
texts, remember Shiva and worship it. O supreme rishis! Then sprinkle the
penis with that water. If the sprinkling is done with the Shatarudriya
mantra, you will find peace. Place an auspicious arrow, representing Girija
in the form of a vagina. Place the penis on it, pronouncing mantras again.
Use fragrances, sandalwood, flowers, incense, naivedya and other things to
worship and satisfy Parameshvara. Prostrate yourselves. Use hymns, sacred
musical instruments and songs. Pronounce words of benediction and utter
‘Victory’. State the following. ‘O lord of devas! O bringer of pleasure to the
universe! Be pleased. You are the creator and the preserver. You are also the
destroyer. You are without decay. You are the beginning of the universe.
You are the origin of the universe. You are inside the universe. O Mahesha!
Be pacified and protect all the worlds.’ If you do this, there is no doubt that
all will be well. There will be no aberrations in the three worlds and there
will be constant joy.” Hearing this, devas and brahmanas prostrated
themselves before the grandfather. Desiring the happiness of all the worlds,
they sought refuge with Shiva. They worshipped him with great devotion
and prayed to Shankara. Maheshvara was extremely pleased and spoke to
them. Maheshvara said, “O devas! O rishis! All of you listen attentively to
my words. In the form of a vagina, if she holds my penis, there will be
happiness. Other than Parvati, no one else is capable of holding my penis. If
she holds my penis, peace will be swiftly restored.” O lords among sages!
Hearing this, the rishis and devas were pleased. Taking Brahma with them,
they prayed to Parvati. They pleased Girija and Vrishadhvaja. Having done
this, they followed the procedure mentioned earlier and instated the lingam.
The devas and rishis used those procedures and mantras. For the sake of
dharma, they pleased Girija and Shiva. In particular, all the devas and
rishis, Brahma, Vishnu and the others and all mobile and immobile entities
in the three worlds worshipped Shiva. Shiva was pleased and so was
Shivaa, the mother of the universe. In that form, she held the penis. The
lingam was established for the welfare of the worlds. O brahmanas! That
lingam became famous in the three worlds. It is known as Hatakesha and as
Shiva–Shivaa. When people worship it, they always obtain happiness.
There is every kind of prosperity in this world. It grants supreme happiness.
In the world hereafter, it bestows emancipation. There is no need to reflect
on this.’
OceanofPDF.com
Chapter 284-5(13) (Origin of Vatuka)
Suta said, ‘O brahmanas! I have told you how Shiva came to be
worshipped in the three worlds in the form of a lingam. Out of your love,
what else do you wish to hear?’
The rishis said, ‘O lord! Please tell us about the greatness of
Andhakeshvara lingam. You should affectionately speak to us about other
Shiva lingams too.’
Suta said, ‘Earlier, the daitya Andhakasura resided in a pit inside the
ocean. He oppressed the gods and brought the three worlds under his
subjugation. He also used to emerge from the pit and make the subjects
suffer. After that, the extremely valiant daitya entered the pit again. All the
devas were miserable and repeatedly prayed to Shiva. O lords among sages!
They reported all their miseries to him. Hearing the words of devas,
Parameshvara, who slays the wicked and is the destination of the virtuous,
was pleased in his mind and replied to them. Shiva said, “I will slay the
daitya Andhaka, the killer of gods. O devas! Advance with your soldiers. I
will come with my ganas.” Andhaka hated devas and rishis and terrified
them. When he emerged from the pit, devas went and occupied the pit.
There was an extremely terrible battle between devas and daityas. As a
result of Shiva’s favours, devas became strong. Suffering at the hands of
devas, he approached the pit. Shiva, the paramatman, impaled him with the
trident. While stuck there, he meditated on Shambhu and prayed to him. “If
one sees you at the time of death, one instantly becomes like you.” Praised
in this way, Shankara was pleased. He spoke the following words. “Ask for
a boon. I will give it to you.” Hearing these words, the daitya spoke again.
Resorting to sentiments of sattva, he prostrated himself and praised Shiva.
Andhaka said, “O lord of devas! If you are pleased with me, please grant
me auspicious devotion towards you. In particular, show me your
compassion and remain established here.” Thus addressed by the daitya,
Hara hurled him into the pit. Desiring the welfare of the worlds, he himself
remained established there in the form of a lingam. If a man constantly
worships the Andhakesha lingam, there is no doubt that he will obtain the
desired success in six months. Desiring the welfare of the worlds, if a
brahmana worships the lingam for six months, but actually wishes for his
own means of subsistence, it is said that he becomes a devalaka.997 He
becomes a devalaka in this world. It is said that devalakas do not have the
rights that brahmanas possess.’
The rishis asked, ‘Who is said to be a devalaka? What are his tasks? O
immensely wise one! For the welfare of the worlds, please tell us about
that.’
Suta replied, ‘There was a brahmana named Dadhichi. He was
accomplished in the Vedas and was devoted to dharma. He was always
devoted to Shiva and was learned in sacred texts about Shiva. He had a son
named Sudarshana, whose wife was named Dukula. She was born in a
wicked lineage. The husband was always under her control. He had four
sons. He always used to worship Shiva. At that time, Dadhichi had to go
and live with his kin in another village and his kin did not allow him to
return. He told his son, “Remain devoted to Shiva.” Saying this, Dadhichi,
supreme among Shiva’s devotees, took his leave and left. His son,
Sudarshana, worshipped Shiva. O lords among sages! In this way, a long
period of time passed. On one occasion, Shiva Ratri arrived. Along with the
others, he and his wife fasted. However, it is said that having performed the
worship, Sudarshana went and had intercourse with his wife. He returned
again for Shiva Ratri and without having taken a bath, worshipped Shiva in
the night. Because of this wicked deed, Shankara became angry and spoke
to him. Maheshvara said, “O wicked one! On Shiva Ratri, you had
intercourse with your wife. You have no sense of discrimination. Without
having had a bath, you worshipped me. Since you knew what you were
doing, become a dumb person. You are someone who cannot touch me. You
can only see me from a distance.” In this way, Mahesha cursed Sudarshana,
Dadhichi’s son. Deluded by Shiva’s maya, he became a dumb person. At
this time, the brahmana Dadhichi, supreme among Shiva’s devotees,
returned from the other village and heard everything that had happened. He
was also reprimanded by Shiva and became extremely miserable. Grieving
because of what his son had done, he wept, “Alas! Woe is me.” Dadhichi,
revered by the virtuous, repeatedly said, “Because of this wicked son, my
excellent lineage has been destroyed. This son has also been destroyed. This
has happened because he took a pumshchali as his wife.”998 Censured in this
way by his father, he also repented.’
‘His father followed excellent norms and worshipped Girija. For his son’s
happiness, he did this with great care and great devotion. Sudarshana
worshipped Girija himself. He used auspicious hymns and with great
devotion, followed the path of worshipping Chandi. Thus, both father and
son devoutly used different kinds of methods. Devi Girija, affectionate
towards her devotees, was pleased. As a result of the powers of their
services, Chandika was pleased. O sage! Girija accepted Sudarshana as her
son. For the sake of her son, Chandika herself placated Shiva. Though he
had been angry, he ceased to be angry, and his mind was pleased towards
Chandi’s son. Understanding that Vrishadhvaja Mahesha was pleased, she
herself bowed down before him and placed the son on his lap. Girija herself
bathed her son in ghee and gave him the three sacred threads tied in a single
knot. Having happily given her son, Sudarshana, this, Ambika instructed
him in the sixteen aksharas of the Shiva gayatri mantra.999 This was pre-
fixed with the words “OUM namo Shivaya”. Batu did this sixteen times,
performing the worship with a sankalpa.1000 He started the worship of
Vrishadhvaja with bathing and ending with prostration. In the presence of
rishis, he used mantras and other modes of worship. He chanted many
names and mantras. Pleased in their minds, Chandika and Shiva said,
“Anything offered to me,1001 riches, grain and other things, can all be taken
by you. There will be no sin attached to this. In any rite done for me, you
will be the chief. This is especially true of any rite done for Devi. Anything
offered to me, ghee, oil and other things, can all be accepted by you. When
a Prajapatya ceremony is performed, only one of you should be present.1002
Only then will it be complete. Otherwise, everything will be futile. The
mark of tilaka that you make must be circular. You must always bathe. You
must observe the sandhya rites for Shiva and chant the gayatri mantra. You
must first serve me and then undertake the other rites required by the
lineage. If you do all this, everything will be fortunate, and I will pardon all
sins.” Having said this, Shiva, the paramatman, instated his four sons as
vatukas in the four directions.1003 Chandi kept her son, Sudarshana, with her.
She bestowed many boons on his sons and sent them away. Devi said,
“Between the two of you, whoever becomes my vatuka will always be
victorious.1004 There is no need to think about this. The one who worships
Bhava, also worships me. O son! Your responsibility is to always carry out
my tasks.” Out of compassion for the great-souled Sudarshana and for the
sake of the world, Shiva and Shivaa bestowed boons on his sons. It is said
that Shiva and Shivaa established the system of vatukas. It is said that those
who deviate from austerities are known as Tapodhamas. As a result of the
compassion of Shiva and Shivaa, all of them expanded in many kinds of
ways.’
‘In any great act of worship, the great-souled one must be worshipped
first. Until Shankara has been worshipped, any other worship should not be
performed. Otherwise, the outcome will not be auspicious. Whether
auspicious or inauspicious, a vatuka must not be avoided. A Prajapatya
ceremony where a single vatuka is fed, is particularly distinguished. Special
differences are seen in rites performed for Shiva and Shivaa. O extremely
wise one!1005 O unblemished one! I will tell you. Listen. In the city that is
near Andhakesha, when a Prajapatya ceremony was being observed, King
Bhadra was engaged in the daily task of feeding. At that time, as a result of
Shiva’s favours, a wonderful incident occurred. Listen lovingly. I will tell
you what I have heard. Satisfied with the king, Shambhu gave him a
standard. Out of his compassion, the lord of devas spoke to the king. “O
king! The standard will rise up in the morning and fall down in the night.
This will continue as long as the Prajapatya rite has not been completed.
Otherwise, my standard will remain stationary, even when it is night.”
Satisfied with the king, Shambhu, the ocean of compassion, said this and
vanished. O great sage! The king followed these rules. He followed the
norms, worshipped Shiva and performed the Prajapatya rite every day. On
its own, the standard rose up in the morning and fell down in the evening.
This continued to happen until the rite was completed. On one occasion, the
rites were performed with a vatu at the head. Even without the brahmanas
being fed, the standard fell down. Seeing this, the king asked the learned
men. “Though the brahmanas are eating, the standard is not rising up. O
brahmanas! Why has the standard fallen down? Please tell me the truth.”
Thus asked, the brahmanas, supreme among those who were learned,
replied. “O great king! When the brahmanas were being fed, vatuka was
fed first. He is Chandi’s son and Shiva was satisfied. That is the reason the
standard fell down.” Hearing this, the king and all the other people were
extremely surprised and uttered words of praise. In this way, because of
Shankara, the greatness of vatukas was enhanced and they are described as
the best among those who know the ancient accounts. Shiva’s worship must
first be done by those noble ones and not by anyone else. According to
Shiva’s words, others do not possess the right. They will conclude the rites
with the words, “The worship is now complete.” They alone possess this
right, not anyone else. O lords among sages! I told you everything that you
asked me about. Hearing this, a man obtains the fruits obtained from
worshipping Shiva.’
OceanofPDF.com
Chapter 285-5(14) (Origin of Somanatha
Jyotirlingam)
The rishis said, ‘Now please tell us about the greatness of the
jyotirlingams. Please tell us everything about their origin, as you have heard
it.’
Suta replied, ‘O brahmanas! Listen. I will tell you about their greatness
and origin. According to my intelligence, I will briefly tell you, as I have
heard from my virtuous guru. O best among sages! No one is capable of
relating their greatness, even in one hundred years. Nevertheless, I will tell
you. Among them, Somanatha is spoken of as the first. O sages! First, listen
attentively to its greatness. The great-souled Daksha had twenty-seven
daughters. O lords among sages! He bestowed them on Chandra. The other
daughters were bestowed on the twin Ashvins and others. Obtaining
Chandra as their husband, they became especially radiant. Having obtained
them, Chandra also shone all the time. Set in gold, a jewel shines even
more. With a jewel, gold also dazzles more. Now hear about what happened
in the course of time. Among all his wives, he loved the one known as
Rohini the most. The others weren’t loved that much. As a result, they were
miserable and went and sought refuge with their father. They went to him
and reported their miseries. Hearing this, Daksha also grieved. O
brahmanas! He went to Chandra and addressed him in conciliatory words.
Daksha said, “O store of digits! You have been born in a sparkling lineage.
Among those who have sought refuge, how can there be a superior and an
inferior? If you have done this, you should not do it again. It is said that
such differentiation in conduct leads to hell.” Daksha requested Chandra,
his son-in-law, himself. Completely assured, he then returned to his own
abode. Deluded, Chandra did not follow his words. This was because of the
powers of Shiva’s maya, which delude the entire universe. Auspiciousness
is experienced by those for whom auspiciousness is ordained. If
inauspiciousness is destined, how can there be auspiciousness?
Incapacitated by that powerful destiny, Chandra did not pay heed to those
words. Attached to Rohini, he did not pay attention to the others. Daksha
knew about good policy. Hearing this, Daksha was himself filled with
sorrow and went and requested Chandra again. Daksha said, “O Chandra!
Listen. I have already asked you repeatedly. But since you did not pay any
attention, you will suffer from consumption.” As soon as he said this,
Chandra suffered from consumption. When the moon started to decay, there
were great sounds of lamentation. All the devas and rishis wondered, “What
should be done now? What will happen?” O sage! They were agitated and
filled with sorrow.’
‘Chandra told Shakra and the other gods everything. With Vasishtha and
the other rishis, they went and sought refuge with Brahma. O sage! Having
gone there, they told him everything. Extremely agitated, the devas and
rishis bowed down before Brahma and praised him. Hearing their words,
Brahma was filled with great wonder. So that they could hear, he spoke
words praising Shiva’s maya. Brahma said, “Alas! A great misery has
arisen for all the worlds. Chandra has always been wicked, and Daksha has
cursed him now. Chandra is wicked in every possible way and has
performed many such acts. O rishis and devas! Hear what Chandra did
earlier. The wicked one went to Brihaspati’s house and abducted Tara.1006
For the sake of this wife, he then joined with the daityas. A battle between
daityas and devas ensued. When Atri and I prohibited the act, the moon
returned Tara. However, on seeing that she was pregnant, Jiva said that he
would not accept her. When we prohibited him from doing that, he
reluctantly accepted her. He said, ‘I will accept her if she abandons the
foetus. Since this is not my son, she should throw it away.’ When the
excellent sages asked her whose son it was, she replied that it was Soma’s.
At this, I removed the foetus1007 and he accepted her. In this way, Chandra
has engaged in many kinds of wicked conduct. But describing them afresh
serves no purpose. Why does he keep doing such things? What has
happened, has happened. It is certainly the case that it cannot be reversed.
Therefore, listen attentively. I will tell you about a supreme method. Along
with devas, let Chandra go to the auspicious kshetra of Prabhasa. Let him
follow the norms and use the Mahamrityunjaya mantra1008 to worship Shiva.
In front of Isha, let Chandra constantly torment himself through austerities.
If Shiva is pleased, he will remove his consumption.” Hearing Brahma’s
words, the gods and rishis returned to the place where Daksha and the
moon were. Assuring Daksha, all the immortals and rishis took Chandra
and went to Prabhasa. They invoked the waters of all the noble tirthas,
Sarasvati and the others. Following the norms, they instated a parthiva
lingam and used Mahamrityunjaya mantra to worship it. All the devas and
rishis, stores of purity, established Chandra in Prabhasa and happily
returned to their own respective abodes.’
‘For six months, Chandra constantly tormented himself through
austerities. He used Mahamrityunjaya mantra to worship Vrishadhvaja. The
moon chanted the mantra a million times. With an unwavering mind, he
used the Mahamrityunjaya mantra to perform dhyana. Beholding this, the
lord and divinity, Shankara, was pleased. He is affectionate towards his
devotees. The lord manifested himself before his own devotee and spoke.
Shankara said, “O fortunate one! Ask for a boon, whatever your mind
desires. O moon! I am pleased with you. I will bestow every excellent boon
on you.” Chandra replied, “O lord of devas! If you are pleased, what can I
not accomplish? O Shankara! Nonetheless, please counter the consumption
in my body. Please pardon everything else I have done and please always
do what is beneficial for me.” Thus addressed, Shiva spoke the following
words. Shiva said, “O Chandra! During one fortnight, every day, you will
decline by one digit. In another fortnight, you will constantly increase by
one digit.” At this, the minds of devas were filled with joy. O brahmanas!
All the rishis quickly assembled there. Having arrived there, all of them
pronounced benedictions over Chandra. Clasping their hands, they lovingly
bent down and prayed to Shiva. The devas said, “O lord of devas! O
Mahadeva! O Paramesha! I prostrate myself before you. O lord! O
Shambhu! Along with Uma, please remain immobile in this spot.” In those
ancient times, Chandra devoutly praised Shankara. He prayed again to the
divinity with a form and to the divinity without a form. The lord was
pleased with the devas. To increase the greatness of the kshetra and enhance
Chandra’s fame, Shankara remained in the place named after Chandra. It
became famous in the three worlds under the name of Someshvara.1009 O
brahmanas! People who worship there can destroy diseases like
consumption and leprosy. Blessed is the one who was successful in his
objective. Shankara, the lord of the universe, himself remained in a place
that was named after him, so that he can purify the universe. There is a
pond there, established by all the devas and subsequently divided among
themselves by Shiva and Brahma. This destroys all sins and is famous on
earth as Chandrakunda. If a man bathes there, he is freed from all sins. If
one merely bathes there for six months, all incurable diseases, consumption
and others, are destroyed. If one circumambulates Prabhasa, the fruits
obtained are identical to those obtained from circumambulating the entire
earth. A person’s atman becomes pure and after death, he obtains greatness
in heaven. If a man sees Somalingam,1010 he is freed from all sins. He
obtained the fruits desired by his mind. After death, he obtains greatness in
heaven. It is said that one obtains fruits from visiting excellent tirthas.
There is no doubt that all those fruits are obtained there. The rishis and
devas witnessed such fruits. Delighted, they took Chandra, cured of
consumption, and bowed down before Shiva. Praising and
circumambulating that tirtha, they left. Chandra returned to his own former
tasks. I have thus described everything about Somesha’s origin. O lords
among sages! This is how Someshvara lingam originated. If a man hears
about this origin, or makes others hear it, he obtains everything that he
desires and is freed from all sins.’
OceanofPDF.com
Chapter 286-5(15) (Description of Mallikarjuna
Jyotirlingam)
Suta said, ‘After this, I will speak about how Mallikarjuna originated. If a
person hears about this, he becomes devoted and intelligent and is freed
from all sins. I have already told you about Kumara’s divine conduct, but I
will describe it again. It destroys all sins. Kumara, Shivaa’s son and
Taraka’s immensely strong enemy, circumambulated the earth and returned
to Kailasa. The divine rishi1011 came there and told him everything about
Ganeshvara’s marriage. His mind was in a whirl. Hearing this, Kumara
prostrated himself before his parents. Though his parents tried to restrain
him, he went to Mount Krouncha. Separated from Kumara, his mother,
Girija, was miserable. However, Shambhu spoke to her and made her
understand. “O beloved! O Parvati! Why are you grieving? O one with the
excellent eyebrows! Your son will return. Give up this terrible sorrow.” But
suffering from great grief, Parvati did not pay any attention to this.
Therefore, Shankara sent the gods and rishis. All the devas and rishis went
cheerfully, along with their followers. Excellent in intelligence, they went
there to bring back Kumara. All of them went there and prostrated
themselves before Kumara. They lovingly prayed to him and tried many
kinds of ways to make him understand. However, Kumara was
overwhelmed by great ahamkara. He did not pay heed to the prayers of
devas or to the command of Shiva, the guru of his lineage. At this, all of
them returned to Shiva’s presence. Having bowed down before Shankara
and taken their leave from him, they returned to their own respective
abodes. Devi Girija suffered from great grief on account of separation from
her son, since he did not return, and so did Shambhu. Following the
customary practices of the world, they were dejected and extremely
miserable. As a result of their love, they went to the place where their son
was. The son named Kumara disregarded the affection showed by his
parents. Knowing that they had come and feeling no love for them, he left
that mountain and went three yojanas away. Their son went far away from
Mount Krouncha. But they remained there, in forms full of energy. Out of
affection towards their son, Shiva and Shivaa go there on every parva day.
They go there to see their own son, Kumara. Shiva himself goes there on
amavasya and Parvati certainly goes there on the day of purnima. That is
the day when Shiva’s lingam of Mallikarjuna originated. It is famous in the
three worlds. If a person sees that lingam, there is no doubt that all his sins
are destroyed, and he obtains everything that he desires. His miseries go far
away, and he obtains great happiness. He does not suffer the distress of a
mother’s womb again. He obtains wealth, grain, prosperity, fame and
freedom from disease. There is no doubt that he is successful in obtaining
his desired fruits. I have spoken about the second jyotirlingam, known as
Mallikarjuna. For the sake of the worlds, it is said that if one sees it, one
obtains every kind of happiness.’
OceanofPDF.com
Chapter 287-5(16) (Greatness of Mahakala
Jyotirlingam)
The rishis said, ‘O Suta! As a result of Vyasa’s favours, you know
everything. Hearing about the jyotirlingams, we are not yet satisfied. O
lord! Therefore, show us your unmatched and special compassion. Please
tell us about the third jyotirlingam now.’
Suta replied, ‘O brahmanas! I am blessed that I am in the company of
illustrious people like you. I have become successful in my objectives. A
man who meets and associates with virtuous people is blessed and obtains a
good destination. Taking this to be my good fortune, I will tell you about a
purifying account that destroys sins. It is a divine account. Listen
affectionately. The city of Avanti1012 is beautiful and bestows emancipation
on all living beings. It is extremely sacred and is loved by Shiva. It purifies
the worlds. There was a foremost brahmana there, engaged in auspicious
deeds. He always studied the Vedas and performed rites from the Vedas. He
maintained the sacrificial fire and always worshipped Shiva. Every day, the
brahmana worshipped a parthiva image. The brahmana, Vedapriya,
obtained the fruits of all the rites. He became accomplished in proper jnana,
the destination obtained by the virtuous. O supreme among sages! He had
four sons who were just like him. They were constantly devoted to
worshipping Shiva and were not inferior to their father. Devapriya was the
eldest and the next was Priyamedha. The third was named Sukrita. The
fourth was Dharmavahi, excellent in vows. As a consequence of the power
of their good merits, happiness increased on earth, just as the moon
constantly waxes during shukla paksha. Their good qualities flourished and
brought happiness. The city became full of the energy of the brahman.’
‘Meanwhile, a wonderful incident occurred. O best among brahmanas!
Listen. I will describe it as I have heard it. On Mount Ratnamala, there was
a great asura named Dushana. The king of daityas was powerful and he
constantly harmed the cause of dharma. Thanks to a boon obtained from
Brahma, he regarded the world as insignificant. He defeated devas and
ousted them from their positions. Like a lion destroying hares, the wicked
one shattered the dharma of the Vedas and the dharma of the smriti texts
everywhere on earth. The dharma of the Vedas was followed in tirthas and
in kshetras. But he destroyed this dharma wherever it was followed and
flung it far away. “However, it can still be seen in that solitary and beautiful
city of Avanti.” Thinking this, listen to what he did. Dushana, the great
asura, surrounded himself with many soldiers. He went there, intending to
destroy all the brahmanas who were there. Having reached, the Indra
among the daityas summoned all the excellent daityas. The immensely
crooked one, who hated brahmanas, addressed them in these words. The
daitya said, “Why don’t the wicked brahmanas act in accordance with my
words? It is my view that all those who follow the dharma of the Vedas
must be punished. I have defeated all the devas and kings in the world. O
excellent daityas! Are we incapable of bring brahmanas under our control?
If they wish to remain alive and obtain a share in happiness, let them give
up Shiva’s dharma and the supreme dharma of the Vedas. Otherwise, there
will be a doubt about their remaining alive. I have spoken the truth. Without
any hesitation, act accordingly.” When this was decided, the four daityas
surrounded the city from four directions, resembling fires that arise at the
time of dissolution. The brahmanas heard about the attempts made by
daityas. However, devoted to performing dhyana on Shiva, they were not
saddened at all. The brahmanas resorted to their fortitude and did not
deviate the least bit from their supreme dhyana. If Shiva is in front, who
can suffer? Meanwhile, that auspicious city was overwhelmed. The
suffering people went and sought refuge with the brahmanas. The people
exclaimed, “O lords! What is to be done? The wicked ones have arrived.
They have caused violence to many people and are approaching close.”
Hearing their words, the brahmanas who were the sons of Vedapriya and
who always placed their trust in Shankara, replied. The brahmanas said,
“Listen. We do not possess an army that can cause fear to the wicked. We
do not have weapons we can use to drive them back. This general dishonour
also reflects on the one who is our refuge. Who is capable of acting against
Shiva? The lord Shiva will protect us from fear resulting as a result of the
asuras. There is no other refuge in the world. Shiva is affectionate towards
his devotees.” Resorting to their fortitude, they worshipped the parthiva
lingam. Having done this, the brahmanas properly immersed themselves in
dhyana.’
‘The daitya and his soldiers saw the brahmanas. Dushana spoke these
words. “Kill them. Bind them.” However, the brahmanas who were the
sons of Devapriya were devoted to the path of performing dhyana on
Shambhu. They did not hear the words uttered by the daitya. The evil-
souled one wished to kill the brahmanas. But before he could do so, the
place where the parthiva lingam was placed sank into a pit, making a loud
sound. Shiva arose from within that pit, assuming a hideous form. He
became famous as Mahakala, the one who slays the wicked and is the
destination of the virtuous. He said, “I am Mahakala, who rises against
wicked ones like you. O crooked one! Leave. Go far away from these
brahmanas.” Saying this, Mahakala Shankara uttered the sound of humkara
and instantly reduced Dushana and his army to ashes. Some soldiers were
killed. Some other soldiers ran away. Dushana was killed by Shiva, the
paramatman. Darkness is completely destroyed when it sees the sun. Like
that, on seeing Shiva, the soldiers were destroyed. The drums of devas were
sounded, and flowers were showered down. All the devas, Hari, Brahma
and the others, assembled. They devotedly prostrated themselves before the
divinity Shankara, who brings welfare to the worlds. O brahmanas! They
joined their hands in salutation and praised him with many kinds of hymns.
Pleased, Shiva himself comforted the brahmanas. Mahakala Maheshvara
said, “Ask for a boon.” Hearing this, all the brahmanas joined their hands
in salutation. Full of devotion towards Shiva, they prostrated themselves,
lowered their heads and spoke. The brahmanas said, “O Mahakala! O
Mahadeva! O chastiser of the wicked! O lord! O Shambhu! O Shiva! Please
grant us liberation from this ocean of samsara. O Shiva! For the protection
of the world, please remain established here. O lord! O Shambhu! Always
save those who see you.” Thus addressed, Shiva remained in that beautiful
pit, so that he might save devotees and grant them a virtuous destination.
The brahmanas obtained emancipation. From his form as a lingam, Shiva’s
region extends for one krosha in each of the four directions. Under the
name of Mahakaleshvara, Shiva is famous in the world. O brahmanas! A
person who sees him does not suffer from miseries, not even in his dreams.
If a person worships the lingam with a specific desire, he obtains that
desire. In the world hereafter, he obtains emancipation. O ones excellent in
vows! I have told you everything about Mahakala’s origin and greatness.
What else do you wish to hear?’
OceanofPDF.com
Chapter 288-5(17) (Greatness of Mahakala
Jyotirlingam Continued)
The rishis said, ‘O immensely intelligent one! Please tell us again about
the greatness of Mahakala jyotirlingam, the one who protects devotees.’
Suta replied, ‘O brahmanas! Lovingly hear about the greatness of
Mahakala jyotirlingam, the one who is there to protect devotees. This
enhances devotion. There was a great king in Ujjayini, known by the name
of Chandrasena. He knew the truth about all the sacred texts. He had
conquered his senses and was Shiva’s devotee. O brahmanas! The gana
Manibhadra was the king’s friend. He was foremost among Girisha’s ganas
and was revered by all the worlds. On one occasion, Manibhadra, Indra
among ganas and generous in intelligence, was pleased with him and gave
him the great jewel Chintamani. This jewel was as radiant as Koustubha
and its resplendence was like that of the sun. If one meditated on it, saw it
or heard about it, it was certain to bring auspiciousness. If brass, copper, tin,
stone or other objects touched its shining surface, they immediately turned
into gold. With Shiva as his refuge and the dazzling Chintamani around his
neck, King Chandrasena was as resplendent as Bhanumat1013 amidst devas.
Hearing that Chandrasena, supreme among kings, had Chintamani around
his neck, the hearts of all the kings on earth were agitated because of their
greed. All the kings were jealous of Chandrasena and his jewel, obtained
through a divine source. They used their intelligence to devise many means
to get it from him. All the kings attempted to ask Chandrasena for it.
However, firm in his devotion to Mahakala, he repulsed the kings. All those
kings were repulsed by Chandrasena. The kings from all those countries
became angry. All those kings assembled the four kinds of forces. They
made attempts to defeat Chandrasena in a battle. All of them assembled and
consulted with each other. With many soldiers, they laid siege to Ujjayini’s
four gates. The king saw that all the kings had laid siege to his own city. He
went and sought refuge with Mahakaleshvara. The king didn’t eat. He was
firm in his determination that there was no other option. Single-mindedly,
he worshipped Mahakala day and night. Bhagavan Mahakala Shambhu was
pleased in his mind and devised a means to protect him. Listen lovingly.’
‘At that time, there was a gopi in that excellent city. O brahmanas!
Taking her child with her, she roamed around and approached Mahakala.
With her husband dead, she was carrying the child, who was five years old.
Full of love, she saw the worship the king did of Mahakala. She witnessed
that extremely great and wonderful worship done of Shiva. Prostrating
herself, she returned to her own tent. The ballavi’s1014 son witnessed
everything, full of curiosity. He made up his mind to worship Shiva too. He
brought a stone and placed it in a vacant spot near the tent. It was not far
from his own tent and devotedly, he regarded this as his own Shiva lingam.
He thought of artificial fragrances, ornaments, garments, incense, lamps,
akshata1015 and naivedya. He repeatedly performed the worship with
beautiful flowers and leaves. He danced in different kinds of ways and
repeatedly prostrated himself. At such a time, when the son’s mind was
fixed on Shiva, the gopi lovingly called him to have his food. Though the
child was called many times, his mind was fixed on worshipping Shiva. He
did not wish to eat. She went there and saw him seated in front of Shiva,
with his eyes closed. She struck him angrily and dragged him by the hand.
Though he was struck and dragged, the child did not leave. Therefore, she
destroyed the worship and flung the lingam far away. When she did this, her
son lamented and reprimanded her. Full of rage, the gopi entered her own
house again. Seeing that his mother had destroyed the worship of the
divinity who wields the trident, the child fell down on the ground and
lamented, “O lord! O divinity!” Overcome by grief, he lost his senses. He
regained his senses after a while and opened his eyes. The child saw that, as
a result of Shiva’s favours, the tent was transformed into Mahakala’s
beautiful temple. There were large doors made out of gold. There were
broad and excellent gates. There was an extremely expensive and radiant
altar, made out of sparkling blue diamonds. There were many wonderful
pots, made out of molten gold. There were shining pillars, encrusted with
gems. The floor was made out of slabs of crystal. Right in the middle, there
was a bejewelled lingam of Shankara, the ocean of compassion. The gopi’s
son saw that the objects he had used for the worship were also there. Seeing
this, the child’s mind was amazed, and he instantly stood up. It was as if he
was immersed in an ocean of supreme bliss. He repeatedly praised Girisha
and prostrated himself before him. When the sun set, the child emerged
from Shiva’s temple. He saw that his own tent had come to resemble
Purandara’s city. It had suddenly been converted into one that was made out
of gold. It was wonderful and immensely radiant. He entered inside his
house, which was filled with everything that was beautiful. It was strewn
with large numbers of jewels and gold. He rejoiced. Night was about to
start. He saw his mother there, resembling a celestial woman, with all the
divine signs. Her limbs were radiant, decorated with bejewelled ornaments.
She seemed to be a celestial lady. O brahmanas! The son, the recipient of
Shiva’s favours, was full of joy and quickly woke his mother up. Waking
up, she saw these wonders, the likes of which had not been seen before.
Immersed in great joy, she embraced her son.’
‘She heard everything from her son’s mouth to the effect that all this was
because of the favours of Girija’s husband. She sent word to her master,1016
who was constantly worshipping Shiva. After completing the rituals of the
night, the king quickly arrived there. He saw the powers of the gopi’s son,
consequent to satisfying Shiva. The lord of the earth and all the advisers
and the purohita saw this. They were immersed in an ocean of supreme
bliss. King Chandrasena’s eyes shed tears of love. Rejoicing, he chanted
Shiva’s names and embraced the child. O brahmanas! There were great and
wonderful festivities. All of them were overwhelmed with joy and chanted
about Mahesha. Witnessing Shiva’s greatness and this wonderful incident,
the citizens were filled with respect and the night passed, as if it was only
an instant. In the morning, the kings who had laid siege to the city, so as to
fight, heard through their spies what had happened. All those kings
assembled and gathered together. Scared at what they had heard, they spoke
to each other. The kings said, “This king, Chandrasena, is Shiva’s devotee
and is impossible to defeat. The lord Mahakala is favourably disposed
towards the city of Ujjayini. He is Shiva’s devotee and even the children of
the city follow Shiva’s vratas. King Chandrasena is Shankara’s great
devotee. It is clear that if we oppose him, Shiva will be angry. His rage will
bring destruction to all of us. Therefore, we must have an alliance with the
king. If we do this, Mahesha will show us his compassion.” Having decided
this, the kings gave up their wicked enmity. Delighted, all of them cast
aside the astras and shastras in their hands. Taking King Chandrasena’s
permission, they entered the beautiful city, protected by Mahakala. They
happily worshipped Mahakala. The kings also went to the gopi’s house. All
of them praised the advent of her divine good fortune. Chandrasena
welcomed them and honoured them. He was seated on an expensive seat
and amazed, they honoured him back. They saw the Shiva lingam and
Shiva’s temple, which had manifested because of the favours of the gopi’s
son. Their minds turned completely towards Shiva. All the kings were
delighted with the gopi’s son. Desiring Shiva’s compassion, they gave him
many objects. All the kings made him the king over all the gopas who
resided in their respective kingdoms.’
‘At this time, worshipped by all the residents of heaven, the energetic
Hanuman, the lord of vanaras, manifested himself there. At his arrival, the
kings were filled with reverence. They stood up and bent down, images of
humility and devotion. Worshipped, the lord of monkeys sat down in their
midst. He embraced the gopi’s son. He glanced towards the kings and
spoke. Hanuman said, “O fortunate kings and all those who have bodies!
Listen. For those with bodies, there is no destination other than Shiva. It is
good fortune that the gopi’s son witnessed Shiva’s worship. Even if one
worships Shiva without mantras, Shiva can be reached. He is supreme
among Shambhu’s devotees and has enhanced the fame of the lineage of
gopas. He will enjoy all the objects of pleasure in this world. After the
period of enjoyment is over, he will obtain emancipation. In the eighth
generation of his lineage, there will be an immensely illustrious one named
Nanda. As his son, he will obtain Krishna, who will be Narayana himself.
From now on, this son of a gopa will be famous in the worlds and will be
addressed by the name of Shrikara.” O brahmanas! Hanuman, Anjani’s son,
is the lord of monkeys and is Shiva’s form. Saying this, he cast a glance of
compassion towards Chandrasena and all the kings. Cheerfully, he
instructed Shrikara, the gopi’s intelligent son, loved by Shiva, in methods of
worshipping Shiva. O brahmanas! Hanuman happily did this. As
Chandrasena, Shrikara and everyone else looked on, he vanished from the
spot. All the lords of the earth rejoiced. Honoured back by Chandrasena,
they took their leave from him and returned to wherever they had come
from. The immensely energetic Shrikara was instructed by Hanuman.
Along with the brahmanas, who knew about dharma, he worshipped
Shambhu. The great king, Chandrasena, and Shrikara, the son of a gopa,
were both filled with great joy and served Mahakala. After some time spent
in worshipping Mahakala, King Chandrasena and Shrikara obtained the
supreme destination. This is the nature of the Mahakala Shiva lingam, the
destination of the virtuous. Shankara, affectionate towards his devotees,
destroys the wicked in every possible way. This is a supreme and sacred
Chapter 289-5(18) (Greatness of Omkareshvara
Jyotirlingam)
The rishis said, ‘O Suta! O immensely fortunate one! You have made us
hear a wonderful account about the lingam known as Mahakala, the
protector of his own devotees. O excellent one! Please tell us about the
fourth jyotirlingam, Paramesha’s Omkara, the destroyer of all sins.’
Suta replied, ‘O brahmanas! I will tell you about Paramesha’s lingam, in
the place known as Omkara. I will happily tell you. O supreme rishis!
Listen. On some occasion, the illustrious sage, Narada, went to Shiva in the
place known as Gokarna. Full of great devotion, the supreme sage went to
Vindhya, the lord of mountains. The mountain worshipped him with a great
deal of respect. It stationed itself in front of Narada and said, “Everything
exists in me. There is nothing that does not exist in me.” Narada heard the
words Vindhya spoke, which were full of sentiments of pride. The destroyer
of pride sighed and remained there. Vindhya asked, “Why have you sighed?
What do you seek lacking in me?” Hearing this, Narada, the great sage,
spoke the following words. Narada replied, “Everything exists in you. But
Meru is loftier than you. It is classified as a deva, but you never are.”
Saying this, Narada went away to wherever he had come from. Vindhya
lamented, “Shame on my life. I will perform austerities and worship
Vishveshvara Shambhu.” Having made up its mind, it sought refuge with
Shankara. It happily went to the place known as Omkara. It fashioned
Shiva’s parthiva image there. For six months, it constantly worshipped
Shambhu. Devoted to dhyana on Shiva, it did not move from the place
where it was performing austerities. Seeing that Vindhya had tormented
itself in this way, Parvati’s husband was pleased. He displayed his own
form, difficult for even yogis to see. He said, “I am pleased. Tell me what is
in your mind. I am pleased with your austerities. I grant devotees what they
desire.” Vindhya replied, “O lord of devas! If you are pleased with me,
please grant me the intelligence so that I can be successful in my desired
task. You are always affectionate towards your devotees.” Hearing this, for
some time, Bhagavan Shambhu thought about it in his mind. “Vindhya is
foolish in intelligence and desires this boon so that it can oppress others.
What will I do? I must bestow a boon that brings auspiciousness. The
bestowal of a boon must not lead to great hardship for others.”
Nevertheless, Shambhu bestowed that excellent boon. “O Vindhya, king of
mountains! Do whatever you wish.” At that time, devas and rishis, stores of
purity, worshipped Shankara and said, “Please remain in this spot.” Hearing
the words of devas, Parameshvara was pleased. Delighted, he wished to be
the reason for happiness in the worlds. The single lingam of Omkara is
divided into two. In Pranava,1017 Sadashiva is known under the name of
Omkara. Parameshvara also exists in parthiva form. O brahmanas! Both
grant devotees what they desire. Both bestow objects of pleasure and
emancipation. Devas and rishis worshipped him. Having satisfied
Vrishadhvaja, they obtained many boons. After this, the devas returned to
their own respective abodes. O brahmanas! Vindhya became happier at
having accomplished its own task and gave up its lamentation. If a person
worships Shambhu in this way, he does not have to reside in a mother’s
womb. There is no doubt that he obtains the desired fruits. I have thus
described everything about Omkara’s power and fruits. After this, I will
speak about the excellent lingam of Kedara.’
OceanofPDF.com
Chapter 290-5(19) (Greatness of Kedareshvara
Jyotirlingam)
Suta said, ‘O brahmanas! Nara and Narayana are spoken of as Hari’s
avataras. In the region known as Bharata, they performed austerities in the
hermitage of Badari. Shiva is subservient to his devotees. Requested by
them, Shambhu arrived there every day in the form of a parthiva lingam, so
that the worship might take place. In this way, Vishnu’s two avataras
worshipped Shambhu. The two devotees of Shiva, who were like his sons
under dharma, did this for a long period of time. On one occasion,
Parameshvara was pleased and told them, “I am pleased. Ask for a boon
from me.” When he himself told them this, Nara and Narayana spoke words
that would ensure the welfare of the worlds. Nara and Narayana said, “O
lord of devas! If you are pleased and if a boon is to be given, please remain
here in your own form, so that Shankara himself can be worshipped.”
Hearing their words, Maheshvara Shankara remained there in the form of a
jyotirlingam, in Kedara in the Himalayas. So that miseries and fear might
be dispelled for everyone, he was worshipped by them. He did this to do a
good turn to the worlds and to show himself to his devotees. Shambhu is
himself present there and is known as Kedareshvara. If one sees him or
worships him, he always bestows what is desired on devotees. In ancient
times, devas and rishis worshipped him there. When Maheshvara was
pleased, they obtained the fruits they desired. The residents of Badari
ashrama constantly worship Bhava. He always bestows what devotees wish
for. From that day, if anyone devotedly worships Kedareshvara, it is
impossible for him to be miserable, even in his dreams. When he saw the
Pandavas, he resorted to his maya. He assumed the form of a buffalo and
started to run away. When he was caught by the Pandavas, he remained
with his face facing downwards. They caught hold of the tail and prayed to
him repeatedly. He is stationed there in that form and is known under the
name of Bhaktavatsala.1018 Part of the head went to Nayapala and is
stationed there in that form. He instructed that he should be constantly
worshipped in that incomplete form. When he was worshipped, Shambhu
himself bestowed boons on them. Having worshipped him, the Pandavas
left happily. They obtained everything that their minds desired. They were
freed from all miseries. Hara is himself constantly present in that kshetra
and is known as Kedara. The subjects of Bharata worship him. If anyone
gives a valaya1019 there, he is loved by Hara. He approaches Hara’s form
and attains Hara’s form. If one sees that form, one is freed from all sins. If a
person goes to the forest of Badari, he becomes a jivanmukta. If one sees
the forms of Nara, Narayana and Kedareshvara Shambhu, there is no doubt
that one obtains a share in emancipation. Those devotees who die on the
road to Kedaresha are also emancipation. There is no need to reflect on this.
If one goes there, happily worships Kedaresha and drinks the water there,
one does not have to undergo rebirth. O brahmanas! In this land of Bharata,
all beings who devotedly worship Nara, Narayana and Kedaresha are
emancipated. He is the lord of everything, but he is especially the lord of
this region. There is no doubt that Shambhu, known as Kedara, bestows
everything desired. O supreme among rishis! I have thus told you what you
asked me about. If one hears about this, all sins are dispelled. There is no
need to think about it.’
OceanofPDF.com
Chapter 291-5(20) (Greatness of Bhimeshvara
Jyotirlingam)
Suta said, ‘After this, I will tell you about the greatness of Bhimashankara.
As soon as a man hears about this, he obtains everything that he desires. In
the region known as Kamarupa, to ensure the welfare of the words and
make people the recipients of fortune and happiness, Shankara himself took
an avatara. O lords among sages! I will tell you about the reason why
Shankara, who brings welfare to the worlds, took an avatara. Listen
lovingly. O brahmanas! Earlier, there was an immensely valiant rakshasa
named Bhima. He caused misery to all beings and always destroyed
dharma. He was the extremely strong son of Kumbhakarna and Karkati.
When Kumbhakarna, who caused terror to the worlds, was killed by Rama,
along with his mother, he resided on Mount Sahya. Along with her son, the
rakshasi1020 also resided on Sahya. O brahmanas! Bhima was crooked and
terrible in valour. He caused misery to the worlds. On one occasion, while
still a child, he questioned his mother, Karkati. Bhima asked, “O mother!
Who is my father? Where is he? Who are you alone here? I wish to know
everything. Please tell me the truth now.” Thus asked by her son, the
wicked rakshasi replied to her son. I will tell you. Listen. Karkati replied,
“Your father was Kumbhakarna, Ravana’s younger brother. The immensely
strong Rama killed him and his brother. On one occasion, the rakshasa
Kumbhakarna came here. O son! In those earlier times, he forcibly enjoyed
me. The immensely strong one left me here and went to Lanka. I have not
seen Lanka. I have resided here. My father’s name was Karkata, and my
mother was known as Pushkashi. My husband was Viradha, killed by Rama
earlier. When my beloved husband was killed, I remained with my parents.
My parents are now dead. A rishi reduced them to ashes. The great-souled
Sutikshna was Agastya’s disciple. When they went there to devour him, he
used his excellent austerities to destroy them. Since that earlier occasion, I
resided on this mountain, miserable and alone. I lived here, afflicted by
grief. I was without support and without a refuge. At that time, the rakshasa
who was Ravana’s younger brother arrived here. He had intercourse with
me. Leaving me, he went away. After that, you, the immensely strong and
valiant one, were born. Having obtained a support again, I spent my time.”
Hearing these words, Bhima, terrible in valour, was enraged. He thought,
“What will I do against Hari? He has killed my father and my maternal
grandfather.1021 He killed Viradha also and has caused many kinds of
miseries. If I am a true son, I will make Hari suffer.” Having made up his
mind, Bhima left, to torment himself through great austerities directed
towards Brahma.’
‘With his mind fixed on dhyana, he performed those great austerities for
one thousand years. He raised his hands up and stood on one foot, fixing his
eyes on the sun. Bhima, the son of a rakshasa, remained in that posture. An
extremely terrible energy rose up from his head. Scorched by this, devas
sought refuge with Brahma. They devotedly prostrated themselves before
the creator and used many kinds of hymns to praise him. All of them,
including Vasava, informed him about their miseries. The devas said, “O
Brahma! Because of the rakshasa’s energy, the worlds are about to suffer. O
Vidhatri! In truth, please grant the wicked one the boon he desires.
Otherwise, all of us will be burnt down by his fierce energy. Therefore,
please grant him what he wishes for and save all of us from destruction.”
Hearing their words, Brahma, the grandfather of the worlds, went there, so
as to grant him a boon. He addressed him in these words. Brahma said, “I
am pleased. Ask for the boon that is in your mind.” Hearing Vidhatri’s
words, the rakshasa replied. Bhima said, “O lord of devas! O one who is
seated on a lotus! If you are pleased and if you wish to grant me a boon,
please grant me unmatched strength.” Saying this, the rakshasa prostrated
himself before Brahma. Brahma gave him the boon and returned home.
Having obtained unmatched strength from Brahma, the rakshasa returned
home.’
‘Bhima prostrated himself before his mother and proudly said, “O
mother! Behold my strength now. I will cause great carnage among devas,
headed by Shakra, even if Hari helps them.” Saying this, Bhima first
defeated devas, along with Vasava. Terrible in his valour, he ousted them
from their positions and occupied them. When the immortals requested
Hari, he defeated him also in a battle. Delighted, the daitya then started to
conquer the earth. He first went to defeat Sudakshina, the lord and king of
Kamarupa. There was an extremely terrible battle between the two. As a
result of Brahma’s powers and the strength of the boon, the asura defeated
the great and extremely valiant king, though his refuge was Shiva. Bhima,
terrible in his valour, defeated the lord and king of Kamarupa. He then
bound him and struck him. O brahmanas! He seized his entire kingdom,
and everything allied to it. The king was Shiva’s servant. He loved dharma
and was loved by Hara. The king was extremely devoted to dharma.
Nevertheless, the wicked Bhima seized him, bound him in chains and
imprisoned him in solitary confinement. There, the king created an
excellent parthiva image. Desiring welfare, he started to worship Shiva. In
his mind, he invoked Ganga through many means to perform bathing and
other rites required for Shankara’s worship. Following the norms decreed
for a parthiva image, the excellent king undertook dhyana and other rites.
He prostrated himself, used the mudras and an asana and chanted hymns.
He happily did everything required to worship Shankara. He used his
knowledge to perform japa with the panchakshara mantra, pre-fixed with
Pranava. He did not find the time to do anything else. His wife was a
virtuous lady, known by the name of Dakshina. The king’s beloved also
happily worshipped a parthiva image. The couple was single-minded in this
worship of Shankara, who ensures welfare to devotees. They were
constantly engaged in worshipping Shiva.’
‘The rakshasa was deluded because of the boon and his insolence. He
destroyed sacrifices and rites and said, “Let everything be given to me.” O
excellent rishis! With many soldiers who were evil-souled rakshasas, he
brought the entire earth under this control. He destroyed the dharma of the
Vedas, the dharma of the sacred texts, the dharma of the smriti texts and the
dharma of the Puranas. He conquered and enjoyed everything himself. The
devas, along with Shakra, and rishis suffered. Extremely miserable,
brahmanas were expelled from the world. Along with Vasava, all devas,
and rishis, were incapacitated. With Brahma and Vishnu leading them, they
went and sought refuge with Shankara. They praised Shankara, who brings
welfare to the worlds, with many kinds of hymns. Along the auspicious
banks of the river Mahakoshi, they pleased him. They created a parthiva
image and following the norms, worshipped it. In due order, they praised
him with many kinds of hymns and prostrated themselves. In this way,
devas used hymns to praise Shambhu. Pleased, he addressed the gods in
these words. Shiva said, “O Hari! O Vidhatri! O devas! O all the rishis! I
am pleased with you. Ask for a boon. What do I have to do for you?” O
brahmanas! Shiva spoke to them in these words. The devas clasped their
hands, prostrated themselves and spoke to Shiva. The devas said, “O lord of
devas! You know everything. You are established in the mind of every
person. You are inside everyone and there is nothing that is not known to
you. O protector! Nevertheless, listen. Following your command, we will
tell you about our miseries. O Mahadeva! Please cast a glance of
compassion towards us. There is a powerful rakshasa, the son of Karkati
and Kumbhakarna. As the result of a boon he has obtained from Brahma, he
constantly oppresses devas. Please slay the rakshasa named Bhima, who is
causing these miseries. O Mahesha! O lord! Please show us your
compassion. Please do not delay.” All the gods spoke in this way to
Shambhu, who is affectionate towards his devotees. He told devas, “I will
kill him.” Shambhu continued, “The king who is the lord of Kamarupa is
my supreme devotee. O devas! Go and tell him that this task will be
accomplished soon. The great king Sudakshina is the lord and king of
Kamarupa. In particular, he is my devotee. Let him continue to worship me.
The wicked daitya, known as Bhima, has obtained a boon from Brahma.
But there is no doubt that I will kill the one who has made you suffer.”
After this, all the delighted gods left that place. They went and told the
great king what Shambhu had said. After informing him, devas were filled
with great delight. They, and all the maharshis, quickly returned to their
own abodes.’
OceanofPDF.com
Chapter 292-5(21) (Origin and Greatness of
Bhimeshvara Jyotirlingam)
Suta said, ‘So as to protect and ensure his welfare, Shiva affectionately
went near his own devotee, along with his ganas. But he remained hidden.
Meanwhile, the lord of Kamarupa started to immerse himself in deep
dhyana, in front of the parthiva lingam. Someone went and told the king,
“The king has started some abhichara against you.” Hearing this, the
rakshasa became angry. He seized a sword and rushed towards the king,
desiring to kill him. Seeing the parthiva lingam there, the rakshasa thought,
“He must be doing something with this. Therefore, I will use force to kill
the king and destroy all his ancillary stuff.” Thinking this, the extremely
angry rakshasa spoke to the king. Bhima said, “O evil-souled king! What
are you doing now? Please tell me the truth. Otherwise, it is certain that I
will kill you.” Hearing these words, the lord of Kamarupa quickly thought
about this in his mind, full of faith in Shiva. “What is going to happen, is
certain to happen. No one can counter it. Everyone is subject to prarabdha
and Shiva is said to be the one who determines prarabdha. The
compassionate Shankara is certainly present in this parthiva lingam. He will
act for my sake. Who is this rakshasa? Where has he come from? It is true
that he always acts according to the pledge he has made. Bhagavan Shiva is
truthful to his pledge. The shruti texts have said that. ‘If anyone causes
terrible hardship to my devotee, there is no doubt that I will kill the wicked
person, so as to protect him.’”1022 Hence, resorting to his patience, he
continued to perform dhyana on Shankara, the divinity. With devotion in his
mind, the lord of the earth prayed. “I am your great king. Do what you will.
I will tell him the truth. Please ensure my welfare.” Bound by the bonds of
truth, the king thought this in his mind and addressed the rakshasa in
slighting words. The king said, “I am worshipping the divinity Shankara,
who protects his own devotees. He is without aberrations and is the lord of
everything, mobile and immobile.” Hearing the words of the lord of
Kamarupa, Bhima’s body trembled in rage, and he spoke the following
words. Bhima said, “I know about your Shankara. What will he do to me?
My father’s brother1023 kept him as a servant. Is your desire to win based on
his strength? In that case, you will conquer everything. There is no need to
think about it. Until I have seen Shankara, your protector, you can think of
him as your lord and serve him. O king! However, once I have seen him,
everything will become clear in every possible way. Therefore, keep this
image of Shiva far away. Otherwise, there is no doubt that you will face a
reason for fear now. I am terrible in my valour, and I will lay my fierce
hands on your lord.” Hearing these words, the lord and king of Kamarupa,
whose faith in Shankara was firm, quickly addressed him in these words.
The king said, “O vile one! O wicked one! I will never let go of Shankara.
My lord is the best of all, and he will never leave me.” Hearing the words of
the king, whose atman was in Shiva, Bhima laughed. The rakshasa quickly
replied to the king. Bhima said, “He is mad. He constantly begs. Does he
know what he looks like? How can yogis be intent on protecting their
devotees? Reflect on this in your mind and always maintain a distance.
Your lord and I will fight.” The best among kings was firm in his devotion
towards Shambhu. He replied fearlessly to Bhima, who constantly brought
miseries to the world. The king replied, “O evil-souled rakshasa! Listen. I
am incapable of doing this. You have transgressed. How can you possibly
be strong?” Thus addressed, he gathered his soldiers together and
reprimanded the king.’
‘He hurled his terrible sword towards the parthiva lingam. “Now behold
your lord’s strength, which brings happiness to devotees.” Saying this, the
immensely strong rakshasa laughed out aloud. O brahmanas! As soon as
the sword touched the parthiva lingam, Hara manifested himself from
within the parthiva lingam. “Behold. I am Bhimeshvara. For the sake of
protecting, I have manifested myself. I have formerly taken the pledge that I
will always protect my devotees. Therefore, swiftly witness my strength,
which brings happiness to devotees.” Saying this, he used Pinaka to slice
the sword into two fragments. At this, the rakshasa hurled a trident. But
Shambhu shattered the wicked one’s trident into fragments. O brahmanas!
He next hurled a spear towards Shambhu. Shambhu used his arrows to
instantly shatter this into a hundred thousand fragments. He hurled a jagged
javelin towards Shambhu. But Shiva used his trident to immediately reduce
it to bits as small as sesamum seeds. Thereafter, there was an extremely
terrible battle between the rakshasas and Shiva’s ganas, causing grief to
those who witnessed it. At that moment, everyone on earth was agitated.
The oceans and all the mountains trembled. The devas and all the rishis
were anxious. They told each other, “Our prayers to Shiva have been in
vain.” Narada arrived before Shankara, the destroyer of miseries. He
lowered his head, joined his hands in salutation and prayed. Narada said,
“Please pardon me. O lord! Please forgive me. You are causing confusion.
Why use an axe when a blade of grass will do? Please kill him quickly.”
Thus entreated, the lord Shambhu used the weapon of humkara to reduce
the large number of rakshasas to ashes. O sage!1024 Shankara burnt down all
the rakshasas in an instant. While all the devas watched, Shiva’s rage
swiftly burnt down the army of rakshasas, just as the fire from a forest
conflagration burns down a forest. No one could see Bhima’s ashes. He was
burnt down, along with his companions. No one ever heard of his name
again. O lords among sages! As a result of Shiva’s favours, peace was
obtained. Shakra and all the other devas and the entire world went back to
their natural states. The blaze that arose from Mahesha’s rage spread from
forest to forest. The ashes of the rakshasas were scattered in all the forests.
Many kinds of useful herbs originated from this. Using these ashes, men
can change their garb. Bhutas, pretas and pishachas maintain their distance.
O brahmanas! Using these ashes, there is no task that cannot be performed.
The devas and sages especially requested Shambhu. “O lord! For the
happiness of the worlds, please remain established in this place. This is an
awful region that has brought miseries that cannot be fought against to
people. If they see you, there will be welfare here. You will have the name
of Bhimashankara and will ensure every kind of success. This lingam must
always be worshipped and will counter every kind of sin.” Shambhu, who
brings welfare to the worlds, was requested in this way. The self-ruling one,
affectionate towards his devotees, happily remained established there.’
OceanofPDF.com
Chapter 293-5(22) (Rudra’s Arrival in Kashi)
Suta said, ‘O supreme rishis! Listen. After this, I will tell you about the
greatness of Vishveshvara, who destroys great sins. Everything that can be
seen in the world is only a material object. His nature is consciousness and
bliss.1025 He is without transformation and eternal. He is kaivalya, but he
desired a second. In this way, the saguna form, known as Shiva, originated.
He divided himself into two, differentiated as masculine and feminine. The
masculine form is known as Shiva and the feminine form is spoken of as
Shakti. Both of them, Purusha and Prakriti, were created from the form
whose nature was consciousness and bliss. O supreme among sages! O
brahmanas! The form from which they originated could not be seen.
Unable to see their mother and father, Prakriti and Purusha were filled with
great doubt. A voice arose from the nirguna paramatman. “For the sake of
excellent creation, you must undertake austerities.” Prakriti and Purusha
replied, “O lord! O Shiva! A place does not exist for austerities. Following
your instruction, where will we base ourselves, so as to undertake
austerities?” At this, an auspicious energy spread, extending for five
kroshas. This became a beautiful city, equipped with every possible object.
Nirguna Shiva created it and sent it. It remained in the firmament, near
Purusha. Desiring to create, Hari established himself there. Resorting to
dhyana, he tormented himself through austerities for a very long period of
time. As a result of his efforts, many streams of water started to flow. They
enveloped the void, and nothing could be seen. Vishnu saw this and
thought, “What is this wonderful thing that can be seen?” Seeing this
wonder, he shook his head. At this, an earring fell down in front of the lord.
From this, the great tirtha of Manikarnika1026 originated. That expanse of
five kroshas was floating in the flood of water. At that time, nirguna Shiva
quickly held it up on his trident. Vishnu slept there, along with his wife
Prakriti. Following Shankara’s command, Brahma originated from the lotus
in his navel. As a result of Shiva’s instruction, he started on a wonderful act
of creation. He created the cosmic egg, with its fourteen worlds. Sages have
said that the expanse of the cosmic egg extended for fifty crore yojanas. “In
this cosmic egg, bound by karma, how will beings obtain me?” Thinking
this, he released Panchakroshi.1027 “It is my view that this brings
auspiciousness in the world and destroys karma. It manifests emancipation.
Kashi leads to the bestowal of jnana. It is extremely loved by me. The
lingam of Avimukta has been established by the paramatman himself. O
one who have been born as my portion. You should never abandon this
kshetra.” Saying this, Hara himself released Kashika from his trident and
brought it down on earth, in the world of the mortals. When Brahma’s day
ends, it is certainly not destroyed. O sages! Shiva holds it up on his trident
then. O brahmanas! When Brahma starts on his act of creation again, it is
re-established. It is understood to be Kashi because it drags out karma.1028
The lingam of Avimukteshvara is always established in Kashi. It bestows
emancipation on people, even they have committed great sins. O lords
among sages! Sarupya and other forms of emancipation can be obtained
elsewhere. But it is only here that living beings obtain sayujya, the best
form of emancipation. Those who cannot find a destination find it in the
city of Varanasi. Panchakroshi is extremely sacred and destroys the sin of
killing crores of people. All the immortals desire a death here. What need
be said of others? It bestows objects of pleasure and emancipation. It is
always loved by Shankara. Brahma always praises it and so do Vishnu,
siddhas, yogis, sages and all the others in the three worlds.’
‘Even if I speak for one hundred years, I am incapable of describing
everything about Kashi’s greatness. Nevertheless, I will speak according to
my capacity. The lord of Kailasa has tamas on the outside and sattva inside.
He is nirguna. But assuming gunas, he is famous under the name of
Kalagni.1029 Prostrating himself several times, he spoke the following
words. Rudra said, “O Vishveshvara! O Mahesha! There is no doubt that I
belong to you. O Mahadeva! Please show me your compassion. I am your
son and that of Amba. For the welfare of the worlds, please remain
established here always. O protector of the universe! O lord of the universe!
I am praying to you to be a saviour.” Avimukta,1030 controlled in his atman,
beseeched him repeatedly. With tears of joy flowing from his eyes, he spoke
to Shankara. Avimukta said, “O lord of devas! O Mahadeva! O excellent
medication against the ailments of time! You are truly the lord of the three
worlds. You are served by Brahma, Achyuta and others. O divinity! Please
accept the city of Kashi as your capital. For this unthinkable pleasure, I will
remain here, immersed in dhyana. Other than you, there is no one else who
can bestow emancipation, no one else who can grant wishes. Therefore, for
the sake of welfare, always remain here with Uma. O Sadashiva! Save all
beings from this ocean of samsara. O Hara! Please accomplish the task of
the devotees. I am praying to you repeatedly.” Vishvanatha Shankara was
entreated in this way. For the welfare of the worlds, the one who rules over
anyone remained there. The day Hara arrived in Kashi is the time from
which Kashi became the best place of all.’
OceanofPDF.com
Chapter 294-5(23) (Greatness of Kashi-
Vishveshvara Jyotirlingam)
The rishis said, ‘O Suta! If the great city of Varanasi is sacred, please tell
us about its powers and those of Lord Avimukta.’
Suta replied, ‘O lords among sages! Briefly, but properly, I will tell you
about the extremely beautiful city of Varanasi and Vishveshvara’s greatness.
Listen. On one occasion, Devi Parvati was filled with great delight.
Desiring the welfare of the worlds, she asked Shankara about the greatness
of the two Avimuktas.1031 Parvati said, “Out of compassion towards me and
desiring the welfare of the worlds, you should tell me about this kshetra’s
greatness.” Hearing Devi’s words, the lord of the universe and the lord of
devas replied to Bhavani, to ensure pleasure to all beings.’
‘Parameshvara said, “O fortunate one! You have asked a virtuous
question. This will bring happiness and auspiciousness to the worlds. I will
accurately describe to you the greatness of the two Avimuktas. Varanasi is
my most secret kshetra. To grant emancipation to beings, I am always
present here. In this kshetra, siddhas have always resorted to my vratas.
They have many different kinds of forms and always desire my world.
There are some who have resorted to the supreme and great yoga of
Pashupata, which the shruti texts describe as bestowing objects of pleasure
and emancipation as fruits. They have conquered their atmans and have
conquered their senses. O Maheshvari! Residing in Varanasi always appeals
to me, giving up everything else. Listen to the clear reason for that. There
are two kinds of people who obtain emancipation—my devotees and those
who possess jnana. They do not need tirthas and what should be done and
what should not be done is the same to them. Wherever they might die, they
are jivanmuktas. They will certainly obtain emancipation. These are my
conclusive words. However, there is something special about this supreme
and excellent tirtha, known as Avimukta. O Devi! O supreme Shakti! With
an excellent mind, listen. All the varnas and ashramas; children, young
people and the aged, as long as they die in this city, there is no doubt that
they are liberated. O brahmanas!1032 Pure or impure; a virgin or married; a
widow or barren; whether there are menstrual defects or not, irrespective of
whether she has delivered and irrespective of whether she has been through
samskaras, if a woman dies in this kshetra, there is no doubt that she is
liberated. Those born from sweat,1033 those born from eggs, herbs and plants
and those born from wombs, when they die, their prospect of emancipation
here is like that in no other place. O Devi! One doesn’t have to depend on
jnana. One doesn’t have to depend on devotion. One doesn’t have to
depend on karma. One doesn’t have to depend on donations. One doesn’t
have to depend on samskaras. One doesn’t have to depend on dhyana
either. One doesn’t have to depend on chanting names. One doesn’t have to
depend on worship or good birth. My kshetra bestows emancipation on any
human who resides here. When he dies here, it is certain that he will obtain
emancipation. O beloved! Such is my divine city. It is most mysterious
among everything that is mysterious. O Parvati! Brahma and the others do
not know about its greatness. That is the reason this great kshetra is known
as Avimukta.1034 In bestowing emancipation, it is superior to Naimisha and
everything else. Truth is the dharma of the Upanishads. Moksha is what
Upanishads talk about. The learned know that the kshetra of Avimukta
represents the essence of all tirthas and Upanishads. A being may enjoy
many kinds of desire and engage in many activities for pleasure—as long as
life is given up in Avimukta, it is said that there is liberation. It is better for
a man to commit one thousand sins and become a pishacha than perform
one thousand sacrifices and go to heaven, without having been to the city of
Kashi. Therefore, every effort must be made to visit the city of Kashika.
There, the sages meditate on Sadashiva in his unmanifest lingam. O
beloved! A man undertakes austerities for the sake of fruits. But it is
actually I who bestows all those fruits on him. People who give up their
bodies here do not suffer from the bonds of karma. Having obtained
sayuyjya with the paramatman, they subsequently obtain the desired
destination. Brahma, along with devas and rishis, Vishnu, Divakara1035 and
the great-souled ones worship me and no one else. A man may be addicted
to material objects or may not be interested in dharma. However, if he dies
in this kshetra, he does not have to enter samsara again. What need be said
of those without a sense of ownership, patient, based on sattva and devoid
of insolence, those who do not begin anything without offering everything
to me? After thousands of births, a person is born as a yogi. If he desires
supreme emancipation, he should wish to die here. There are many lingams
here, established by devotees. O Parvati! All of them yield objects of desire
in this world and emancipation thereafter. It is said that in four directions,
this kshetra extends for five kroshas. When a being dies here, it bestows
immortality. If a person who has not committed a sin dies here, he obtains
emancipation instantly. If a person who has committed a sin dies here, he
has to go through several bodies. He experiences those hardships and
obtains emancipation subsequently. If a man commits a sin in the kshetra
known as Avimukta, it is certain that he has to go through pain for ten
thousand years. O beautiful one! It is only after he has enjoyed the
consequences of the sin that he obtains emancipation. I have thus told you
about those who are inclined towards wicked conduct. Knowing this, a man
must properly serve Avimukta. Even in hundreds of crores of kalpas, the
fruits of karma are not exhausted. The fruits of karma performed, good or
bad, must be enjoyed. Exclusively wicked deeds in this world lead to hell.
Exclusively good deeds lead to heaven. A mix of the two is said to lead to
birth as a human. O Maheshvari! The sections on karmakanda1036 speak of
three kinds of bonds of karma—sanchita, kriyamana and prarabdha.1037
Everything accumulated across previous births is said to be sanchita. What
this body is about to enjoy is spoken of as prarabdha. O Deveshi! There are
good and bad deeds that are being performed in this birth, now. The learned
know this as kriyamana. Prarabdha karma must be exhausted by enjoying
the consequences. There is no other way. However, the other two kinds of
karma can be destroyed through worship and other things. Other than in
Kashi, all the kinds of karma cannot be destroyed. All the other tirthas are
easy to reach. But the city of Kashi is extremely difficult to reach. If a
person lovingly saw Kashi in a former life, then he can reach Kashi and die
there in the present birth, not otherwise. If a man reaches Kashi and bathes
in Ganga, sanchita and kriyamana karma are destroyed. It is certain that
prarabdha karma cannot be destroyed without enjoyment. One dies and is
reborn. That is the way it is exhausted. If a person has visited Kashi in the
past1038 and has committed a sin thereafter, the seed is so strong that he is
taken to Kashika again. All the sins are then reduced to ashes. Therefore, to
destroy their roots, a man must certainly go to Kashi. O beloved! If
residence is arranged for even a single brahmana in Kashi, that is like the
benefactor himself dwelling in Kashi. Therefore, he obtains emancipation.
If a person dies in Kashi, he does not have to undergo rebirth. If he dies in
Prayaga, as fruits, he obtains everything that he desires. If both were to be
available in Prayaga, there would be no gains from Kashi. If both were to
be available in Kashi, there would be no gains from Tirtharaja.1039
Following my instructions and according to whatever occurs in his mind,
Vishnu certainly creates newer and newer methods for obtaining siddhi.”’
Suta concluded, ‘O supreme sages! In this way, there are many aspects to
the greatness of Kashi and Vishveshvara. They bestow objects of pleasure
and emancipation on the virtuous. After this, I will speak about the
greatness of Tryambaka. Hearing this, a man is instantly freed from all
sins.’
OceanofPDF.com
Chapter 295-5(24) (Greatness of
Tryambakeshvara and Goutama)
Suta said, ‘O best among rishis! Hear about an account that destroys sins.
I will tell you what I heard from my guru, Vyasa. In earlier times, there was
a supreme rishi, famous under the name of Goutama. His wife was named
Ahalya, and she was supremely devoted to dharma. In the southern
direction, there is the mountain known as Brahmagiri.1040 For ten thousand
years, he tormented himself through austerities there. O ones excellent in
vows! On one occasion, there was a terrible drought that lasted for one
hundred years. It brought miseries to people. Not a single moist sprout
could be seen anywhere on the surface of the earth. No water, required for
living beings to sustain life, could be seen. Sages, humans, animals, birds
and deer fled in the ten directions. O brahmanas! On seeing this, the rishis
spent that extremely terrible time immersed in pranayama and dhyana.’
‘For the sake of Varuna, Goutama himself engaged in auspicious
austerities. For six months, he was immersed in pranayama. To bestow a
boon, Varuna appeared before him and spoke the following words. “I am
pleased with you. I will grant you a boon.” Goutama prayed for rain. O
brahmanas! At this, Varuna replied to the sage. Varuna said, “How can I
oppose the command of devas? You know everything. Please ask for
something I can do for you.” Hearing these words of the great-souled
Varuna, Goutama, who wished to do a good turn to others, replied in the
following words. Goutama replied, “O lord of devas! If you are pleased and
if I am to be given a boon, then you should give me what I have asked for.
Since you are the lord of waters, you should give me water. O lord of all
devas! It should be eternal and divine, such that it always yields fruits.”
Thus requested by Goutama, Varuna said, “Dig a pit here.” Thus addressed,
he dug a pit that was the length of a hand. Varuna filled this with divine
water. After this, deva Varuna, the lord of waters, spoke to the sage
Goutama, the tiger among sages who was devoted to doing a good turn to
others. Varuna said, “O great sage! This water will be eternal, and this place
will become a tirtha. It will be famous on earth under your name.
Donations, oblations, austerities, sacrifices to gods and shraddhas for
ancestors will all be inexhaustible, as long as they are performed here.”
Saying this and praised by the maharshi, the deva vanished. Having been
successful in helping others, the sage Goutama was happy. Seeking refuge
with great men leads to greatness. However, only great people can see this
nature, not inauspicious ones. A man obtains fruits that correspond to the
person he serves. Superiority is obtained by serving the great. Inferiority is
obtained by serving the inferior. It said that serving in a lion’s den can lead
to obtaining pearls as fruits. But it is said that serving in a jackal’s den only
leads to bones. The nature of excellent people is that they cannot tolerate
the miseries of others. They counter it for others, even if they have to go
through hardship themselves. Trees, gold, sandalwood and sugarcane exist
on earth only for the sake of others. The accomplished do not behave
otherwise. The four sacred pillars that support the earth are a kindly person,
a person not touched by insolence, a person who helps others and a person
who has conquered his senses. Thus, Goutama obtained water, so very
difficult to get. Following the norms, he performed nitya and naimittika
karma.1041 For the sake of oblations, the lord among sages sowed vrihi,
barley, nivara and many other things.1042 There were many kinds of grain
and many kinds of trees. There were many flowers and fruits there. Hearing
this, thousands of other rishis arrived there. Many animals, birds and other
living beings also arrived. On the earth’s globe, that forest became
beautiful. Since the water was perennial, there was no hardship on account
of lack of rain. In the forest there, the rishis engaged in auspicious rites.
Along with their disciples, wives and sons, many of them resided there. In
the course of time, they sowed grain. Because of Goutama’s powers, that
forest was filled with joy.’
OceanofPDF.com
Chapter 296-5(25) (Goutama’s Arrangements)
Suta said, ‘O brahmanas! On one occasion, Goutama sent his own
disciples to fetch water. They faithfully went there, with their water pots.
There were many wives of the rishis who had gone there for water. When
the disciples went and reached the water, they saw them and restrained
them. “We are wives of rishis. We will take if first. Go far away. You can
take the water later.” They reprimanded them in this way. They returned and
reported this to the rishi’s wife. The ascetic lady comforted them. She took
them with her and went there. Taking the water herself, she gave it to
Goutama. Using this water, the supreme rishi performed the rites every day.
The angry wives of the rishis reprimanded her. Crooked in their minds, they
returned to their own cottages. In front of their husbands, they reported the
opposite of what had happened. Those wicked wives reported this
accordingly. Under the control of their own karma, hearing their words, the
supreme rishis became angry with Goutama. Angry and wicked in
intelligence, they worshipped Ganesha with many kinds of offerings,
desiring to create impediments for Goutama. Ganeshvara was pleased and
appeared before them. Subservient to devotees and desiring to grant them
fruits, he addressed them in these words. Ganesha said, “I am pleased with
you. Ask for a boon. What will I do for you?” Hearing his words, the rishis
spoke to him. The rishis said, “If a boon is to be given by you, let Goutama
be expelled out of the hermitage. Please arrange it so that the rishis censure
him.” When they asked for this, the one with the head of an elephant
laughed. The destination of the virtuous spoke to them cheerfully, so as to
make them understand. Ganesha said, “O rishis! All of you listen. It is not
right to do this now. Anger when no offence has been committed leads to
harm. It is not good to cause misery to those who have done a good turn in
the past. If such misery is inflicted, it leads to destruction. One strives for
austerities to obtain excellent fruits. Discarding those auspicious fruits, one
should not, on one’s own, strive for what is injurious.” The intelligence of
those excellent sages was deluded. Therefore, hearing those words, they
spoke the following. The rishis said, “This is what you must do, nothing
else.” Thus addressed, the deva Ganesha spoke the following words.
Ganesha said, “‘A wicked person never becomes virtuous. A virtuous
person never becomes wicked.’ Brahma spoke these decisive words.
Earlier, as a result of loss of food, you confronted hardships. It is maharshi
Goutama who gave you this happiness. You now wish to inflict miseries on
him. In this world, this is not right and must be reflected on, in every
possible way. Deluded by the power of your wives, you are not acting in
accordance with my words. There is no doubt that all this will lead to his
welfare. The supreme rishi will again grant you happiness. Crossing him is
not right. Please ask for another boon.” Hearing the words of the great-
souled Ganesha, the rishis did not pay any heed to what he said. Under the
control of his devotees, Shiva’s son spoke, indifferent towards those rishis,
who desired something wicked. Ganesha said, “I will indeed do what you
have asked for. What is going to happen, will certainly happen thereafter.”
Saying this, he vanished.’
‘Goutama did not know about the wickedness of the sages. With a happy
mind, along with his wife, he performed the nitya karma. O lords among
sages! Hear about what happened as a result of the powers of the wicked
rishis and their being given the boon. There was vrihi and barley in
Goutama’s field. Ganesha assumed the form of a feeble cow and went there.
O supreme among sages! As a result of the boon, he went there, with his
body trembling, and started to eat the vrihi and barley. As a result of
destiny, Goutama arrived there at the time. The compassionate one tried to
restrain the cow with a blade of grass. Touched by the blade of grass, the
cow fell down on the ground and died instantly, while the rishi looked on.
The rishis and the inauspicious wives of the rishis were hiding themselves
there. All of them shrieked, “What has Goutama done?” O brahmanas!
Goutama was amazed and distressed in his mind. He summoned Ahalya
and spoke to her miserably. Goutama said, “O lady! What is this and how
has it happened? Maheshvara must be angry. What is to be done? Where
will one go? The sin of slaughter has presented itself.” Meanwhile, the
brahmanas reprimanded Goutama. The wives of the brahmanas caused
sorrow to Ahalya with their harsh words. The evil-minded disciples and
sons also reprimanded Goutama, uttering words of “Shame!” The rishis
said, “Your face cannot be seen. Go. Leave this place. If one sees the face of
a person who has killed a cow, one must immediately bathe, wearing one’s
clothes. As long as you are in the middle of the hermitage, the fire and the
ancestors will not accept anything that we offer. Therefore, along with your
family, go somewhere else. Do not delay. You have committed the sin of
killing a cow.” Saying this, all of them threw stones at him. They caused
him pain and addressed Ahalya in harsh words. Struck and reprimanded by
those evil ones, Goutama spoke the following words. “O sages! I will leave
this place and go and reside somewhere else.” Saying this, Goutama left
that spot. He took their permission and went and made his hermitage at a
place that was one krosha away. “You cannot perform any rite as long as
this curse is on you. You do not have any rights to any rites from the Vedas,
meant for devas and ancestors.” Goutama, the noble sage, was extremely
miserable. After spending a month there, he requested the sages. Goutama
said, “You should have compassion towards me. Please tell me what I
should do. Please tell me how my sin can go away.” Thus addressed, those
brahmanas did not say anything. Thus asked, all of them got together and
remaining in one place, spoke to each other. Goutama remained some
distance away, his head humbly bowed down. Full of humility, he asked
those excellent rishis, “What will I do now?” The rishis replied, “Until you
are freed from the sin, you will never be purified. Therefore, to purify your
body, you must perform prayashchitta. Circumambulate the earth thrice,
proclaiming your sin out aloud. After that, return here and observe a vrata
for a month. It is also ordained that if you go around Brahmagiri one
hundred and one times, you will be purified. Or go to Ganga and bathe
there. Create one crore parthiva lingams of the divinity and worship them.
When you bathe in Ganga thereafter, you will be purified. You can also go
around this mountain eleven times and bathe a parthiva lingam with water
from one hundred pots. That way too, you will be purified.” When the
rishis addressed him in these words, he agreed. “O best among sages! I will
go around the mountain and worship a parthiva lingam. O illustrious ones!
Please grant me permission.” Saying this, the noble rishi circumambulated
the mountain. The supreme sage then constructed a parthiva lingam and
worshipped it. The virtuous Ahalya also did all this, while the disciples and
the disciples of the disciples served both of them.’
OceanofPDF.com
Chapter 297-5(26) (Greatness of
Tryambakeshvara)
Suta, ‘O brahmanas! Along with his wife, the rishi worshipped Shiva.
Shiva was pleased and manifested himself, along with his ganas. Shiva, the
ocean of compassion, was pleased and said, “O great sage! I am pleased
with your excellent devotion. Ask for a boon.” He saw the great-souled
Shambhu’s beautiful form. Delighted, he prostrated himself before
Shankara and praised him. He prostrated himself and uttered words of
praise several times. He then joined his hands in salutation and stood there.
Goutama said, “O divinity! Please cleanse me of sin.” Hearing the words of
the great-souled Goutama, Shiva was pleased even more and addressed him
in these words. Shiva said, “O sage! You are blessed. You have
accomplished your objective. You have always been cleansed of sin. All
those evil-souled ones have deceived you. When people see you, they
become cleansed of sin. Since you are constantly devoted to me, how can
you be a sinner? O sage! Those evil-souled ones have harassed you. They
are sinners and wicked in conduct. They are like killers. On seeing them,
others are also becoming sinners. Those who are ungrateful can never be
saved.” Saying this, the lord Shankara, who bestows happiness on the
virtuous and punishes the wicked, told him in detail about their wicked
conduct. Hearing Sharva’s words, the rishi’s mind was amazed. He
devoutly prostrated himself before Shiva, joined his hands in salutation and
spoke again. Goutama said, “O Mahesha! Those rishis have done me an
immense good turn. Had they not done that, how would I have been able to
see you? Blessed are those rishis. They have done something even more
auspicious for me. As a result of their wicked conduct, my great selfish
objective has been achieved.” Hearing his words, Maheshvara was pleased.
Casting a compassionate glance towards him, he quickly replied. Shiva
said, “O rishi! You are blessed. O Indra among brahmanas! You are best
among rishis. Since you know that I am pleased, ask for an excellent boon.”
Goutama thought, “This is how things spread in this world. It cannot but be
otherwise. That being the case, I must act in a worthy way.” Having made
up his mind, Goutama, best among sages and devoted to Shiva, joined his
hands in salutation. He bowed his head down and addressed Shankara in
these words. Goutama said, “O lord! What you have said is true. When five
people do something, that becomes fact and there is no violation of that.
What is going to happen, is bound to happen. O lord of devas! If you are
pleased with me, please give me Ganga. Please do a good turn to the
worlds. I prostrate myself before you. I bow down before you.” Saying this,
he clasped his lotus feet. Desiring the welfare of the worlds, Goutama
prostrated himself before the lord of devas. The divinity Shankara had
earlier extracted and saved the essence of earth and heaven. Brahma had
given him1043 part of this at the time of his marriage. Shambhu, affectionate
towards his devotees, now gave the sage the rest. The water of the Ganga
assumed a supreme feminine form.’
‘The best among rishis bent down and praised her. Goutama said, “You
are blessed. You are successful in your objective. You have purified the
world. O Ganga! Please purify me. Otherwise, I am certain to descend into
hell.” Shambhu said, “Listen. You always do what is beneficial to everyone.
O Ganga! Follow my command and purify Goutama.” Hearing the words of
Shambhu and Goutama, the purifying Ganga, full of devotion towards
Shiva, spoke to Shiva. Ganga said, “O lord! After purifying the rishi and his
family, I will return to my own abode. I am speaking the truth.” Thus
addressed by Ganga, Mahesha, affectionate towards his devotees and intent
on the welfare of the worlds, again addressed Ganga in these words. Shiva
said, “O goddess! You will remain here, until the advent of kali yuga, when
Vaivasvata becomes the twenty-eighth Manu.” Hearing the words of her
lord, Shankara, Ganga, the supreme river who purifies, replied again. Ganga
answered, “O lord! O Maheshvara! O destroyer of Tripura! If my greatness
becomes more than anyone else, I will remain here. O lord! Listen to
something else. O lord! In your beautiful body and along with Amba and
your ganas, you must also remain here, near me.” Hearing her words,
Shankara, affectionate towards his devotees and intent on the welfare of the
worlds, spoke to Ganga again. Shiva said, “O Ganga! Listen. I am not
separate from you. Nevertheless, I will remain here, and you must also stay
here.” Hearing the words of Paramesha, her lord, Ganga was pleased in her
mind and worshipped him.’
‘Meanwhile, devas, ancient rishis, many tirthas and diverse kshetras
arrived there. They uttered words of “Victory”. All of them lovingly
worshipped Goutam, Ganga and Girisha. All the immortals, Hari, Brahma
and the others, joined their hands in salutation, lowered their shoulders and
happily praised them. Ganga and Girisha were pleased and spoke to them.
“O best among gods! We wish to bring you pleasure. Ask for a boon.” The
devas said, “O lord of devas! O best among rivers! If you are pleased with
us, as an act of compassion towards us and for the pleasure of humans,
remain here.” Ganga replied, “For everyone’s pleasure, why don’t you also
stay here? After cleansing Goutama, I will return to wherever I have come
from. O gods! How can I be known to be distinct from you? If you can
establish that, there is no doubt that I shall remain here.” All of them
responded, “Guru is the best well-wisher for everyone. When Guru is in
Simha rashi, there is no doubt that all of us will come.1044 O supreme river!
After purifying and cleansing the worlds for eleven years, we will become
polluted. O beloved! O great goddess! Therefore, we will come to you to
cleanse ourselves. Out of affection towards you, we are speaking the truth.
O best among rivers! To show us a favour and for the pleasure of the
worlds, please remain here with Shankara. As long as Guru is in Simha, we
will also remain here. We will bathe in you thrice a day and see Shankara.
When we do this, there is no doubt that we will be cleansed of all our sins.
Taking your permission, we will then return to our own regions.” Thus
requested by them and by maharshi Goutama, Shankara lovingly remained
there and so did the best among rivers. Ganga is named Goutami1045 and the
lingam is known as Tryambaka. Both of them became famous under these
names and destroy great sins. Since that day, whenever Brihaspati enters
Simha, all the tirthas and kshetras, all devas, all rivers and lakes, Ganga and
the other rivers and Vasudeva and other devas remain on the banks of
Goutami. As long as they remain there, they cannot yield fruits in their own
regions. They regain those fruits when they return. The jyotirlingam is
famous under the name of Tryambaka. It is instated along the banks of
Goutami and destroys great sins. Full of devotion, if a person sees the
jyotirlingam named Tryambaka, worships it, prostrates himself and praises
it, he is freed from all sins. Goutama worshipped the jyotirlingam known as
Tryambaka. In this world, it bestows every object of pleasure. In the other
world, it bestows supreme liberation. O lords among sages! I have thus told
you what you asked me about. There is no doubt that I will tell you
whatever else you want to hear.’
OceanofPDF.com
Chapter 298-5(27) (Greatness of
Tryambakeshvara Continued)
The rishis asked, ‘O lord! In the form of water, where did Ganga
originate? Please tell us. How did she obtain her special greatness? O lord!
Please tell us. The evil-souled brahmanas caused hardships to Goutama.
What happened to them? O one whose guru is Vyasa! Please tell us that.’
Suta replied, ‘O brahmanas! When Ganga was requested by Goutama
himself, she swiftly descended from Brahmagiri. The flow issued from the
branches of an udumbara tree.1046 Goutama, the famous sage, bathed there
and rejoiced. There were other maharshis who were Goutama’s disciples.
They too arrived there and having bathed, were filled with delight. That
place became famous under the name of Gangadvara.1047 O supreme among
sages! It is beautiful and as soon as one sees it, all sins are destroyed. The
rishis who challenged Goutama arrived there to bathe. However, as soon as
she saw them, she instantly vanished. Goutama quickly went there. He
praised Ganga repeatedly, joining his hands in salutation and lowering his
head. He spoke to her. Goutama said, “They were blind because of their
insolence and prosperity. They may be virtuous, or they may not be
virtuous. However, because of your sacred powers, you should show
yourself to them.” At this, Ganga’s voice arose from the circle that is the
firmament. O best among rishis! Listen to Ganga’s excellent words. “They
are evil-souled and ungrateful. They have injured their own lord. They are
rogues and heretics. Their sight must always be avoided.” Goutama replied,
“O mother! Please listen to the great words Bhagavan uttered. You must
make them come true. ‘If a person does a good turn to a person who has
injured him, I am purified by that.’ These are the words Bhagavan spoke.”
Hearing the words spoken by the sage, the great-souled Goutama, Ganga’s
voice again arose from the circle that is the firmament. “O rishi Goutama!
You have spoken the truth, and these are auspicious words. Nevertheless,
for the sake of protection, they must perform prayashchitta. Following your
command and under your control, they must go around the mountain one
hundred and one times. It is only then that these evildoers will have a right,
especially to see me. O sage! I have spoken the truth.” Hearing her words,
all of them did exactly what she had said. Dejected, they begged Goutama,
“You should pardon our crime.” When they did this, obeying her
commands, Goutama created the place named Kushavarta, just below
Gangadvara.1048 For his pleasure, she emerged from there again. Kushavarta
became famous as an excellent tirtha. If a man bathes there, he becomes
worthy of emancipation. He casts aside all his sins and obtains vijnana,
which is so very difficult to obtain. Goutama and the other rishis met with
each other. They were ashamed because of their former ungratefulness.’
The rishis said, ‘O Suta! We have heard you tell us about a different
account, how the angry Goutama cursed the brahmanas.1049 Please enlighten
us about this.’
Suta replied, ‘O brahmanas! That is also true. These differences occur
because incidents have occurred in different kalpas. O ones excellent in
vows! I will specifically tell you about that account too. The great-souled
Goutama saw that the rishis were suffering on account of famine. He
performed extremely difficult austerities, dedicated to Varuna. Varuna
devised an inexhaustible supply of water for him. On the basis of this, he
had a lot of vrihi and barley sown. O supreme among sages! In this way,
Goutama did good turns to others. Through the strength of his austerities,
he arranged for food for them. On one occasion, the wicked wives felt
insulted over water. They angrily addressed their husbands in words that
were full of envy towards Goutama. With their minds turning away from
him in this way, the brahmanas created an artificial cow. Crooked in their
minds, they made it feed on the grain. Seeing that the cow was eating up his
own grain, Goutama gently struck it with a blade of grass, so as to restrain
it. As soon as the cow was touched by the blade of grass, it fell down on the
ground. O brahmanas! Because of the control of karma, it died instantly.
All the crooked rishis gathered together and said, “Goutama has killed a
cow.” Goutama was scared since he had killed a cow. Along with the lady
Ahalya and his disciples, who were devoted to Shiva, he wondered. When
he got to know the truth about the cow, Goutama was filled with rage.
Goutama, supreme among sages, cursed all those rishis. Goutama said, “All
of you are evil-souled. In particular, you have caused me misery. I am
always devoted to Shiva. Therefore, you will always turn away from the
Vedas. From now on, you will no longer have any faith in the virtuous path
spoken about in the Vedas, especially the path of being Shiva’s devotee,
which leads to emancipation. From now, you will have faith in wicked
paths. You will always be expelled from the path of emancipation and will
always be outside the pale of the shruti texts. From now on, your foreheads
will be smeared with mud. O brahmanas! With your foreheads smeared in
mud, you will descend into hell. You will no longer have Shiva as your
single divinity. Shiva is without a second, but you will treat him on par with
other devas. You will no longer have any love for rites connected with
Shiva’s worship, for devotees immersed in Shiva, or for any of Shiva’s
parvas. Today, I have invoked a curse on you, one that will cause you
misery. Let it always apply to your descendants too. O brahmanas! Your
sons, grandsons and others will not be Shiva’s devotees. Along with your
sons, you will certainly reside in hell. After that, you will become
chandalas and suffer from sorrow and poverty. All of you will be deceitful,
indulging in criticizing. You will therefore be marked with hot coins.”1050 In
this way, Goutama cursed all the sages and returned to his own hermitage.
He was devoted to Shiva and became extremely pure. O brahmanas! All
those rishis were distressed in their minds. Expelled from the dharma of
being Shiva’s devotees, they resided in Kanchi.1051 All their sons were also
expelled from the dharma of being Shiva’s devotees. In the forthcoming
kali yuga, many of them will be born as crooked people. O supreme among
sages! I have thus spoken about the entire account. O wise ones! All of you
have lovingly heard the earlier account too. I have spoken to you about the
origin of the river Goutami and its excellent greatness. It is supreme and
destroys all sins. I have described the greatness of Tryambaka jyotirlingam.
When one hears about it, there is no doubt that one is freed from all sins. I
will next speak to you about the greatness of Vaidyanatheshvara
jyotirlingam. Hearing about it destroys sins.’
OceanofPDF.com
Chapter 299-5(28) (Greatness of
Vaidyanatheshvara Jyotirlingam)
Suta said, ‘Ravana was the best among rakshasas and was respected. With
respect and devotion, he worshipped Hara on Kailasa, supreme among
mountains. Though the worship continued for a long time, Hara was not
pleased. To please Shiva, he then embarked on other austerities. On the
slope of Mount Himalaya, there is a spot known for bestowing siddhi. This
is amidst a clump of trees towards the south. The prosperous Poulastya
Ravana1052 dug a pit in the ground there. O brahmanas! He established a
sacrificial fire there. He instated Shiva near this and offered oblations into
the fire. In the summer, he stationed himself in the middle of five fires.
During the rains, he slept on the bare ground. In the winter, he remained in
water. These are the three kinds of austerities he undertook. Despite his
performing many austerities, Mahesha, the paramatman, was not pleased.
Evil-souled ones find it difficult to worship him. The great-souled Ravana,
the lord of the daityas, then started to slice off his heads and used these to
worship Shankara. As he severed each head, he followed the norms and
worshipped Shiva. In this way, in due order, he cut off nine heads. When
only one head was left, Shankara was pleased. Affectionate towards his
devotees, he was satisfied and manifested himself. The lord healed the
heads that had been severed earlier. He granted his wish of supreme and
unmatched strength. Ravana, the rakshasa, thus obtained his favours. He
lowered his shoulders, joined his hands in salutation and spoke to Shiva
Shambhu. Ravana said, “O lord of devas! If you are pleased with me, I will
take you to Lanka. I have sought refuge with you. Please make my wish
come true.” When Shambhu was addressed by Ravana in this way, he faced
a great difficulty. His mind wavering, he replied. Shiva said, “O best among
rakshasas! Listen to the substance of my words. With great devotion, take
my excellent lingam to your own house. However, if you place the lingam
down on the ground, it will remain stationary in that spot. There is no doubt
about this. Do what you will.” Shambhu told Ravana, the lord of rakshasas,
this. He agreed to this and taking the lingam with him, proceeded towards
his own residence. As a result of Shiva’s maya, he felt like passing urine
along the way. Lord Ravana, born in the Poulastya lineage, was incapable
of resisting this. He saw a gopa there and requested him to hold the lingam.
When a muhurta passed, the gopa suffered. Oppressed by the weight, he
placed it down on the ground. The lingam was made out of the essence of
the vajra and remained stationary there. It yields everything desired. If one
sees it, all sins are destroyed. O sage!1053 This lingam is named
Vaidyanatheshvara. It is famous in the three worlds and bestows objects of
pleasure and emancipation on the virtuous. This is the best among all the
jyotirlingams. If one sees it, or worships it, all sins are destroyed. It is
divine and excellent and enhances objects of pleasure. For the welfare of all
the worlds, that lingam remained stationary there. Having obtained a great
and excellent boon, Ravana returned to his own residence. Happy, the great
asura told his beloved everything that had happened. Hearing this, all the
devas, Shakra and the others, and the sages consulted each other. Their
sparkling minds were devoted to Shiva. O sage! At that time, all the gods,
Hari, Brahma and the others, arrived there. Extremely happy, they
performed the worship. The gods saw that it was directly established there.
They addressed it as Vaidyanatha, bowed down and returned to heaven.’
The rishis said, ‘The lingam was established there, and Ravana went
home. O father! What happened after that? Please tell us in detail.’
Suta replied, ‘Having obtained the great and excellent boon, Ravana
returned home. Delighted, the great asura told his beloved everything. O
lords among sages! Hearing this, all the devas, Shakra and the others, and
the sages became anxious and spoke to each other. The devas and others
said, “The evil-souled Ravana hates devas. He is crooked and wicked in
intelligence. Having obtained a boon from Shiva, he will inflict miseries on
us. What will we do? Where will we go? What will happen next? If a
wicked person obtains skills, what can he not accomplish?” In this way, the
gods, Shakra and the others, and the sages were miserable. Dejected, they
invited Narada and asked him. The devas said, “O supreme sage! You are
capable of accomplishing every task. O devarshi! Devise a means to free
devas of their misery. Ravana is extremely wicked. What will he not do?
Where will we go now? We are suffering because of a wicked person.”
Narada replied, “O devas! Cast aside your sorrow. I will do what is needed.
Through Shankara’s favours, I will accomplish the task of devas.” Saying
this, the devarshi went to Ravana’s abode.’
‘When he reached, he was honoured with every kind of welcome and
spoke affectionately. Narada said, “O supreme among rakshasas! You are
blessed. You are a noble devotee of Shiva’s, intent on austerities. O Ravana!
On seeing you, my mind is rejoicing now. Tell me everything about what
you did and you worshipped Shiva.” Thus asked, Ravana spoke these
words. Ravana answered, “O great sage! I went to Kailasa to undertake
austerities. There, I tormented myself through terrible austerities for a very
long period of time. O sage! When Shankara was not pleased, I returned to
a clump of trees and performed austerities again. In the summer, I was in
the middle of five fires. During the monsoon, I slept on the bare ground. In
the winter, I remained inside water. I performed these three kinds of
austerities. O lord among sages! In this way, I performed these fierce
austerities. But even then, Shankara was not pleased with me. As a result of
this, I became angry and dug a pit in the ground. I instated a sacrificial fire
there and fashioned a parthiva lingam. Following the norms, I worshipped
Shambhu with fragrances, sandalwood, incense and many kinds of
naivedya. To please Shankara, I prostrated myself and used sacred hymns,
singing, dancing, the playing of musical instruments and the symbolic
offering of my mouth and fingers. O sage! I used these and many other
means sanctioned by the sacred texts to worship Bhagavan Hara. But even
then, Bhagavan Hara was not satisfied and did not manifest himself in front
of me. Since my austerities were unsuccessful, I was dejected. ‘Shame on
my body and strength. Shame on my efforts at austerities.’ Saying this, I
offered many oblations into the fire that had been instated. Then I thought,
‘I will offer my own body into the fire.’ I severed my heads and offered
them into that purifying blaze. I severed them one by one and purified them
in this way. I offered nine such heads to Shankara. O supreme among rishis!
When I was about to sever the tenth head, Hara himself appeared before
me, in the form of a mass of radiance. Affectionate towards his devotees
and delighted, he immediately spoke to me. ‘I am pleased. Tell me. I will
give you the boon that your mind wishes for.’ Maheshvara glanced towards
me and said this. Full of great devotion, I clasped my hands, prostrated
myself and praised him. I said, ‘O lord of devas! If you are pleased, what
cannot be achieved by me? If this is the case, please grant me unmatched
strength.’ When Shiva is satisfied, full of compassion, he bestows
everything. He spoke words of assent, granting me what my mind wished
for. His favourable glance is invincible and is superior to the best of
vaidyas. When the paramatman looked at me, my heads were affixed again.
In this way, my body became just what it had been earlier. Through his
favours, I obtained all these fruits. Requested by me, Vrishadhvaja
remained there. He is named Vaidyanatheshvara and is famous in the three
worlds. Maheshvara is in the form of the jyotirlingam and if one sees him,
or worships him, one obtains objects of pleasure and emancipation. He
brings welfare to all the worlds. Specifically, I worshipped that
jyotirlingam. Having prostrated myself, I returned, to conquer the three
worlds.” Hearing his words, devarshi was alarmed.’
‘However, laughing in his mind, Narada spoke to Ravana. Narada said,
“O best among rakshasas! Listen. I will tell you something that is beneficial
for you. You should act in accordance with my words and not otherwise.
You just told me that Shiva bestowed all this on you for your welfare. But
you should never accept what he said to be true. When he is in one of his
aberrations, there is nothing he does not say. It may not be true. You are
dear to me. How will one know it is true? For your own welfare, you should
again go there and do the following. You should make efforts to raise up
Kailasa. If you are able to raise up Kailasa, then there is no doubt that you
have been successful in every possible way. Set it back where it was and
happily return. When this has been certainly determined, do as you wish.”
Deluded by destiny, Ravana took these words to be beneficial for him.
Taking the sage’s words to be true, he went to Kailasa. Having gone there,
he raised the mountain up. Everyone on the mountain suffered a catastrophe
and fell over each other. Seeing this, Girisha asked, “What is this?” Girija
laughed and replied to Shambhu. Girija said, “These are the fruits of having
a good disciple. This is indeed a true disciple. Such unmatched strength has
been bestowed on an excellent hero, possessing a serene atman.”
Maheshvara heard Girija’s words, which were laced with sarcasm. He
thought that Ravana was ungrateful and insolent because of his strength.
Therefore, he cursed him. Mahadeva said, “O Ravana! You are an evil
devotee. You are evil-minded. Give up the insolence you possess. Soon,
there will be a person who will rob your hands of their insolence.” Narada
heard everything that happened there. However, Ravana was also pleased in
his mind and returned to his residence, where he had come from. Deluded
by his strength, he was now supremely confident about his strength.
Therefore, Ravana, the destroyer of the insolence of others, brought the
universe under his control. As a result of Shiva’s command, he obtained
Chapter 300-5(29) (Depredations of Rakshasas in
Darukavana)
Suta said, ‘I will now tell you how the paramatman’s supreme and
excellent jyotirlingam, known as Nagesha, originated. There was a rakshasi
named Darukaa, insolent because of a boon obtained from Parvati. Her
husband, Daruka, was supreme in strength. Along with many other
rakshasas, he created carnage among the virtuous. He destroyed sacrifices
and dharma in the worlds. Along the shores of the western ocean, there was
a forest that was prosperous in every possible way. In every direction, it
extended for sixteen yojanas. Whenever Darukaa went to the forest for her
own pleasures, the ground there was covered with trees and every other
kind of accompaniment. Devi gave Darukaa that forest, to look after it.
Therefore, as she willed, she went to that forest, along with her husband.
They remained there and caused fear to all the others who were there.
Because of Daruka rakshasa and his wife, Darukaa, all the people suffered.
They went and sought refuge with Ourva. With special joy, they lowered
their heads down and spoke. The people said, “O maharshi! Please grant us
refuge. Otherwise, the wicked ones will kill us. You blaze in your energy
and are capable of doing everything. Other than you, there is no one else on
earth who can offer us refuge. When we are stationed near you, we are
happy. On seeing you, all the rakshasas run a long distance away. Shiva’s
blazing energy always radiates in you.” In this way, the people entreated
Ourva, supreme among sages. They were grieving and said, “Please grant
us refuge. Save us.” Ourva replied, “The rakshasas may be supremely
strong. But if they cause violence to other beings on earth, they will lose
their own lives. When sacrifices are destroyed, all the rakshasas will lose
their lives. I am speaking the truth.” Having spoken these words, he
reassured the subjects again. For the welfare of the worlds, Ourva
performed many kinds of austerities. The devas got to know about the
reason behind the curse. Therefore, they made efforts to fight against the
enemies of devas. With many weapons, Shakra and all the other gods made
many kinds of efforts and arrived to fight.’
‘Seeing this, the rakshasas resorted to great consultations. All of those
wicked ones stationed themselves there and spoke to each other. The
rakshasas said, “What should be done? Where will we go? A difficulty has
presented itself. We are fighting and are being killed. They are fighting and
are not being killed. If we remain here, what will happen among ourselves?
There are miseries in everything. How can this be countered?” Daruka and
the others reflected in this way. Unable to think of a means, they were
constantly miserable. Rakshasi Darukaa also got to know that a calamity
had presented itself. Therefore, she spoke about the boon granted by
Bhavani. Darukaa said, “When I worshipped her earlier, Bhava’s wife
bestowed a boon on me. If you so wish, you can come to the forest with me.
I obtained a boon from her. How can we tolerate this misery? Let the
rakshasas be taken to the forest that is in the water1054 and remain there
happily.” Hearing the rakshasi’s words, the rakshasas were filled with joy.
They lost their fear and spoke to each other. “She is blessed. Our queen has
been successful in saving our lives.” All of them bowed down before her
and spoke affectionately. “If we possess the strength to go, why are we
discussing whether to go? O queen! We will go there and always reside
happily in the water.” There were people who had suffered many miseries
on account of the rakshasas earlier. Meanwhile, they arrived there, to fight
alongside the devas. Suffering from all these, they resorted to Bhavani’s
strength.’
‘They took everything to the city that was land in the middle of water.
The rakshasi praised Devi and uttered words of “Victory”. She flew in the
sky, like mountains with wings.1055 Without any fear, all of them remained
there, in the middle of the ocean. All the companions of Shivaa’s follower
rejoiced. They remained inside the city in the water and amused themselves.
Having obtained happiness, the rakshasas gave up their fear. The rakshasas
never came to earth. Scared of the sage’s curse, they remained in the water.
They seized people travelling in boats and took them to the city. They
hurled some of them into prisons in the city and killed some of them.
Because of the boon granted by Bhavani, the rakshasas were fearless.
Remaining there, they started to cause sufferings again, wherever they
could. Earlier, people constantly faced fear on land. O lords among sages!
Now they constantly faced fear in the water. Sometimes, the rakshasi
emerged from the city in the water. She obstructed the path. Standing there,
she made people on land suffer. Meanwhile, many beautiful boats arrived
there and all of them were full of people everywhere. Seeing these boats,
the rakshasas were delighted. Those crooked ones quickly rushed there and
seized them. Those immensely strong ones brought them to the city. They
hurled them into prisons and bound them up in strong fetters. There were
people who were fettered in bonds inside those prisons. They were
extremely miserable and were repeatedly censured.’
‘Among them, there was a vaishya named Supriya. He was auspicious in
conduct and always devoted to Shiva. He was loved by Shiva. He never
remained without worshipping Shiva. He followed Shiva’s dharma in every
possible way, wearing bhasma and rudraksha as ornaments. When he could
not perform the worship, he did not eat. There too, the vaishya engaged in
worshipping Shiva. O supreme among rishis! In that prison, he taught many
people how to worship Shiva using a parthiva lingam. According to their
own desires, all of them worshipped Shiva. They used many modes,
depending on what they had seen and what they had heard. While they were
there, some of them sat in excellent asanas and immersed themselves in
dhyana. Some of them delightedly worshipped Shiva in their minds. O lords
among sages! Their leader created a parthiva lingam, followed the norms
and directly worshipped Shiva. There were others who did not know about
the methods. They remembered the supreme mantra “Namo Shivaya” and
immersed themselves in meditating on Shankara. There was the noble
vaishya named Supriya, loved by Shiva. In his mind, he performed dhyana
and worshipped Shiva. In whatever form he was addressed, Shambhu
directly accepted everything. He1056 himself did not know that everything
was accepted by Shiva. O lords among sages! In this way, as the vaishya
worshipped Shiva, six months passed without any impediments. O best
among rishis! With attentive minds, hear about what the one with the moon
on his crest did next.’
OceanofPDF.com
Chapter 301-5(30) (Greatness of Nageshvara
Jyotirlingam)
Suta said, ‘On one occasion, one of the evil-souled rakshasa’s attendants
saw Shankara’s beautiful form in front of him. He went and informed the
king of rakshasas the nature of what he had seen. He told him everything
about that wonderful account. The king of rakshasas, Daruka, quickly
arrived there. Though he was strong, he was agitated and asked about
Shiva. Daruka asked, “O vaishya! Who are you meditating on? In front of
me, speak the truth. If you do so, you will not be killed. There will be no
violation of my words.” He replied, “I do not know.” Hearing this, the
rakshasa became angry and sent rakshasas, asking them to kill him.
Instructed by him, they swiftly went there to kill him, with many types of
weapons. Seeing them arrive, the eyes of the tiger among vaishyas
displayed his fear. But his mind was fixed on Shankara. He cheerfully
remembered Shiva and repeatedly chanted his names. The lord of vaishyas
said, “O Shankara! O lord of devas! O Shambhu! O Shiva! Please save me.
O destroyer of the wicked! O lord of the three worlds! O slayer of the
crooked! O one who is affectionate towards his devotees! You are
everything I have now. You are my divinity. I am under your control. I
belong to you. O lord! My life is always immersed in you.” When he
prayed in this way, Shambhu emerged from a cavity. He was inside an
excellent residence with four doors. In the midst of this, Shiva’s form was
that of a mass of radiance. He was with his attendants. On seeing him, he1057
worshipped him. Worshipped in this way, Shambhu was pleased. He gave
him the weapon named Pashupata. He himself killed the bulls among
rakshasas and all their followers and destroyed their equipment. It was
wonderful. Shankara protected his own devotee and killed the wicked.
Having killed all of them, he bestowed a boon on the forest. Shambhu is
extremely wonderful in what he does and in his own pastimes, assumes
bodies. “In this forest, the dharma of the varnas, brahmanas, kshatriyas,
vaishyas and shudras will always be observed. The best among sages will
be here, never with tamas qualities. They will propound Shiva’s dharma
and practice Shiva’s dharma.” At this time, the rakshasi known as Darukaa,
who was distressed in her mind, praised Devi Parvati. Pleased, Devi asked,
“What will I do?” She replied, “Please save my lineage again.” She1058 said,
“I will protect your lineage. I am speaking the truth.” Saying this, she
quarrelled with Shiva. Shiva saw that Devi was angry. However, the lord
was bound by the boon he had conferred. Therefore, he cheerfully said, “Do
what you wish to.” Parvati was extremely happy to hear the words spoken
by her husband, Shankara. She smiled and spoke these words. Parvati said,
“Your words will come true when it is the end of the yuga. Until then, it is
my view that creation should possess the qualities of tamas. O Shiva!
Otherwise, dissolution might take place right now. O lord! You should
prove that the words spoken by me will come true. I belong to you, and you
are my refuge. This rakshasi Darukaa is actually a devi and is my Shakti.
She is strongest among all the rakshasis. Let her rule over a kingdom of
rakshasas. These wives of rakshasas will give birth to sons. It is my view
that all of them should reside in this forest together.” The lord heard the
words spoken by Parvati, his wife. Pleased in his mind, Shankara spoke the
following words. Shankara said, “O beloved! If you say so, please listen to
my words. To protect devotees, I will happily remain in this forest.
Whoever is seen to cheerfully establish the dharma of varnas here, will
become the emperor. Otherwise, when kali yuga is over and a new satya
yuga starts, there will be a lord of men famous under the name of Virasena,
Mahasena’s son. He will be extremely valiant. He will be my devotee and
will be able to see me. When he sees me, he will become an emperor.” In
this way, the couple laughed and spoke to each other. O brahmanas! They
themselves remained in that place and brought greatness to it. In the form of
the jyotirlingam, Shiva came to be named Nageshvara. Devi Shivaa became
Nageshvari. Both are loved by virtuous people.’
The rishis asked, ‘How will Virasena go to Darukavana? How will he
worship Shiva? O immensely intelligent one! Please tell us that.’
Suta said, ‘In the beautiful region of Nishadha, Virasena was born in a
kshatriya lineage.1059 He was the son of Mahasena and was loved by Shiva.
With a parthiva lingam, he worshipped Isha. Virasena performed extremely
difficult austerities for twelve years. The lord of devas was pleased at this.
Shankara manifested himself and spoke. “Make a wooden boat that is in the
shape of a fish and smear it with the metal, tin. O Virasena! I will create
Yogamaya and give her to you. Accept her. With her and your men enter the
boat. Use that to go and enter the cavity I created. Enter the place and
worship Nageshvara. You will obtain Pashupata there. Use that to slay the
rakshasi and others. When I have cast a favourable glance towards you,
nothing untoward will happen to you. Parvati’s strength will be complete.
Others who are in the forest in the form of mlecchas will turn auspicious.”
Shankara, who takes away miseries, told Virasena this. Having shown great
compassion, the lord vanished from the spot. In this way, Shiva, the
paramatman, conferred a boon and there is no doubt that he1060 became
capable of doing everything. In this way, the divinity originated as
Nageshvara, the lord of all the jyotirlingams. In the form of the
jyotirlingam, he satisfies all the desires in the three worlds. If a person
lovingly hears about Nagesha’s origin all the time, he obtains everything
that he wishes for. He becomes intelligent and his sins are destroyed.’
OceanofPDF.com
Chapter 302-5(31) (Greatness of Rameshvara)
Suta said, ‘After this, I will speak about the lingam known as Rameshvara
and about how it originated earlier. O rishis! Listen lovingly. Earlier,
Vishnu, loved by the virtuous, assumed an avatara on earth. O brahmanas!
Ravana, extensive in his use of maya, abducted Sita. He took Janaka’s
daughter to his own residence in Lanka. Searching for her, he arrived at the
city known as Kishkindha. Becoming Sugriva’s friend, he killed Vali. He
remained there for some time, searching for her. He held consultations with
Sugriva, Lakshmana and others. The son of the king sent the monkeys in
the four directions. Hanuman was the foremost amongst the one who were
sent to search her out. The supreme monkey went to Lanka. From his
mouth, Raghava1061 got to know that Sita had been taken to Lanka. He also
received Sita’s crest jewel and was delighted. O brahmanas! Along with the
lord among monkeys,1062 Lakshmana, the leader Sugriva and a sacred force
of strong vanaras who numbered eighteen padmas,1063 Rama went to the
shores of the ocean. The salty ocean can be seen in the southern direction.
Rama went there and stationed himself on the shore. Loved by Shiva, he
was served by Lakshmana and the vanaras. “Alas! Where has Janaki gone?
When will I go and meet her? This army of vanaras must be made to cross
the fathomless ocean. The rakshasa who held up the mountain1064 is
extremely strong and valiant. His fortress, known as Lanka, is impossible to
penetrate. Indrajit is his son.” Remaining on the shore with Lakshmana,
these were his thoughts. Angada and the other residents of the forest
comforted him.’
‘Meanwhile, Raghava, supreme among Shiva’s devotees, wanted some
water and lovingly spoke to his brother, known as Lakshmana. Rama said,
“O brother! O Lakshmana! O lord of heroes! I am thirsty and wish for some
water. Please ask a vanara to quickly fetch me some.” Hearing this, vanaras
dashed off in the ten directions. They brought water. Prostrating themselves,
they stood in front of him and spoke. The vanaras said, “O lord! Please
accept the water. Obeying your command, we have brought it. It is tasty and
is the best. It is cool and revives life.” He was extremely pleased and cast a
glance of compassion towards them. Hearing this, Ramachandra accepted
the water. He was about to drink the water that had been brought. But
because of Shiva’s wish, he remembered something. “I have not seen
Shambhu yet. How can I drink water? He is Paresha, my lord who bestows
every kind of bliss.” Saying this, the supreme descendant of the Raghu
lineage drank the water. After this, the descendant of the Raghu lineage
worshipped a parthiva lingam. He performed avahana and other rituals and
devised sixteen kinds of upachara. Following the norms, he lovingly
worshipped the divinity, Shankara. He prostrated himself and made efforts
to satisfy him with divine hymns. Full of joy and devotion, Rama prayed to
Shankara. Rama said, “O lord! O Shambhu! O Mahadeva! You are always
affectionate towards your devotees. Please save me. I am your devotee and
have sought refuge with you. My mind is distressed. O one who enables a
person to cross over the ocean of samsara! This water is fathomless. The
rakshasa known as Ravana is immensely strong. He is extremely valiant. In
fighting a battle, this army of vanaras is fickle. How will my task be
accomplished? How will I get my beloved back? O one excellent in vows!
Therefore, your task is to help me. O lord! Without your help, my task is
impossible to accomplish. Ravana is one of your own. Therefore, in every
possible way, he is impossible to defeat. He is insolent because of the boons
received from you. He is immensely brave and has conquered the three
worlds. I am also your servant and am subservient to you in every possible
way. O Sadashiva! Thinking about this, you should be partial towards me.”
In this way, he prayed and repeatedly prostrated himself. He said, “Victory
to Shankara, the one who punishes the wicked. Victory.” Thus, using
mantras and dhyana, he praised Shiva. He again worshipped him and bent
down before him. His heart was flooded with love and the voice choked in
his throat.’
‘The divinity Shankara was greatly pleased. Maheshvara appeared on the
shores of the ocean, along with his companions. He was a mass of energy.
He manifested himself in this sparkling and wonderful form. Maheshvara
was satisfied at the devotion in Rama’s heart. Shiva told Rama, “All will be
well. Ask for a boon.” Seeing that form, all of them were purified. Devoted
to Shiva’s dharma, Raghava worshipped him. Rejoicing, he praised him in
many kinds of ways and prostrated himself. He prayed for his victory
against Ravana. Maheshvara’s mind was pleased at Rama’s devotion. He
spoke again, affectionately. “O great king! May you be victorious.” He
obtained the permission for victory, bestowed by Shiva. With his head
lowered and his hands joined in salutation, he prayed again. “O lord! For
purifying the worlds, please remain established here. O Shankara! If you are
satisfied, please do this to help others.” Thus addressed, Shiva assumed the
form of a lingam there. On earth, he became famous under the name of
Rameshvara. As a result of his powers, Rama crossed the ocean easily. He
swiftly killed Ravana and the other rakshasas and got his beloved back.
Rameshvara’s greatness is wonderful and unmatched on earth. It bestows
objects of pleasure and emancipation and always grants devotees what they
wish for. If a person devoutly bathes Shiva in Rameshvara with divine
water from the Ganga, he becomes a jivanmukta. He enjoys all the objects
of pleasure in this world, difficult for even devas to obtain. At the end, he
certainly obtains supreme jnana and kaivalya. I have thus spoken to you
about Shiva’s divine jyotirlingam, known as Rameshvara. When one hears
about it, sins are destroyed.’
OceanofPDF.com
Chapter 303-5(32) (Sudeha and Sudharma)
Suta said, ‘The jyotirlingam known as Ghushmesha is spoken of next. O
supreme rishis! Hear about its excellent greatness. In the southern direction,
there is the supreme mountain known as Devagiri.1065 It is always full of
great beauty. It is radiant and wonderful to behold. A brahmana named
Sudharma, born in the Bharadvaja lineage, lived close to it. He was
supreme among those who knew about the brahman. His beloved, Sudeha,
was devoted to following Shiva’s dharma. She constantly served her
husband and was accomplished in performing household tasks. Sudharma,
best among brahmanas, worshipped devas and guests. He was devoted to
the path of the Vedas and always served the sacrificial fire. He performed
the sandhya rites at the three times and his radiance was like that of the sun.
He was skilled in the Vedas and the sacred texts and taught his disciples. He
was wealthy and great in his donations. He possessed the qualities of good
behaviour. He was always engaged in Shiva’s rites. He was Shiva’s devotee
and loved those who were Shiva’s devotees. A long period of his life
passed, and he practiced this dharma. He did not have a son and his wife’s
menstrual cycles were futile. However, since he possessed jnana about the
nature of material objects, he did not grieve over this. He was pure and
knew that it is the atman that makes the atman cross over. Bearing this in
his mind, he did not grieve. However, at not having had a son, Sudeha was
miserable. Every day, she entreated her husband to make efforts so that they
might have a son. After all, he was accomplished in every kind of learning.
He reprimanded his wife. “What will a son do? Who is a mother? Who is a
father? Who is a son? Who is a relative? Who is a beloved? O lady! There
is no doubt that everyone in the three worlds is selfish. Use your
intelligence to particularly understand this and do not sorrow. O lady!
Therefore, it is certain that you should give up this sorrow. O one
auspicious in vows! You should not tell me about this every day.” Devoted
to Bhagavan’s dharma, he restrained her in this way. Having cast aside
miseries associated with the opposite kind of sentiments, he was supremely
content.’
‘On one occasion, Sudeha went to a neighbour’s house. She had gone for
a friendly conversation with a neighbour, but a dispute ensued there.
Because of her feminine nature, that wife censured her. Sudeha, loved by
the brahmana, was addressed in harsh words. The brahmana’s wife1066 said,
“What are you proud about? You don’t have a son. I have a son. My son
will enjoy my wealth. Who will enjoy your wealth? There is no doubt that
the king will seize your wealth. Shame on your wealth. Shame on you.
Shame on your pride. You are barren.” Censured in this way, she miserably
returned home. Full of love, she told her husband everything that she had
been told. The brahmana was extremely intelligent and did not grieve. He
said, “Let her say whatever she wants to say. O beloved! What is destined
to happen, will occur.” Though she was repeatedly comforted in this way,
she could not give up her grief. She entreated him anxiously. Sudeha said,
“You are loved by me, and you must do whatever you can to have a son. O
supreme among those who possess a body! Otherwise, I will give up my
body.” Sudharma, supreme among brahmanas, heard what she said.
Suffering on account of what she had said, he remembered Shiva. The
brahmana attentively flung two flowers into the fire that was in front of
him. In his mind, he thought that the flower on the right would give him the
desired son. Having taken this pledge, the brahmana spoke to his wife. “To
obtain the fruit of getting a son, take one of the two flowers that are in front
of you.” She thought in her mind, “I will have a son. Let the flower my
husband thought of, come to me.” Saying this, she prostrated herself before
Shiva. She bent down and prayed before the fire again. She then accepted
one of the flowers. As a result of the delusion caused by Shiva’s will,
Sudeha did not pick up the flower her husband had thought of. Seeing this,
the man sighed. He remembered Shiva’s lotus feet and spoke to his beloved.
Sudharma said, “This has been ordained by Ishvara. It cannot but be
otherwise. O beloved! Cast aside your hopes. Serve the lord.” Saying this,
the brahmana gave up his own hopes. He devoted himself to rites of
dharma and performing dhyana on Shankara.’
‘However, Sudeha did not give up the desire of having a son. Full of
love, she lowered her head, joined her hands in salutation and spoke to her
husband. Sudeha said, “If I cannot have a son, please listen to my words.
Take another wife. There is no doubt that you will have a son through her.”
The brahmana, supreme among Shiva’s devotees, was requested by her in
this way. Intent on dharma, he spoke to his beloved, Sudeha. Sudharma
said, “All your miseries, and my miseries, have certainly gone away now. O
beloved! Therefore, do not create any impediments in the path of dharma
now.” Though restrained in this way, she brought her mother’s young
daughter home.1067 Having brought her home, she requested her husband to
marry her. Sudharma said, “O beloved! You are telling me this now. But if
she has a son, you will be jealous of her.” The husband spoke to his beloved
Sudeha in this way. O brahmanas! However, she clasped her hands and
beseeched her husband, Sudharma, again. “O supreme among brahmanas! I
will not be jealous of my sister. Please follow my request. For the sake of a
son, please marry her.” In this way, Sudharma’s beloved requested him.
Accordingly, following the norms of marriage, the brahmana married
Ghushma. Having married her, the brahmana requested her, “O beloved! O
unblemished one! This is your younger sister, and you must always take
care of her.” With dharma in his soul, Sudharma, supreme among Shiva’s
devotees, said this. He then quickly turned his mind to whatever was
required for pursuing dharma. She served her mother’s daughter like a
servant. She gave up all opposition and nourished her day and night, with
great love. Taking her sister’s permission, the younger wife made one
hundred and one parthiva lingams every day. In the proper way and with
upachara, Ghushma worshipped them. Having done this, she flung them
away into the nearby pond. In this way, following her own wish, she
worshipped Shiva every day. Having cast them away, he followed the
norms and performed avahana again. In this way, she worshipped Shankara
every day. When one hundred thousand images were complete, all the
desired fruits were obtained. Through Shankara’s favours, she had a son. He
was handsome and fortunate, possessing all the auspicious qualities. Seeing
him, the brahmana, supreme among those who followed dharma, was
delighted. Devoted to the dharma of jnana, he was happy, but not attached.
However, Sudeha became fiercely jealous of her. At first, her heart only
turned cool towards her. After that, she started to do wicked deeds that
brought misery. O lords among sages! Listen with attentive minds.’
OceanofPDF.com
Chapter 304-5(33) (Origin and Greatness of
Ghushmesha Jyotirlingam)
Suta said, ‘Seeing the son of the younger one, the elder one was filled with
misery. She could not tolerate her happiness and immediately started to
oppose her. Since she had given birth to a son, everyone constantly praised
her. She was unable to tolerate the handsome child. The son possessed all
the good qualities and was loved by his parents. On witnessing this, her
heart blazed like a fire. Meanwhile, brahmanas arrived, offering to bestow
their daughters. Along with Ghushma, Sudharma followed the rituals and
arranged for the marriage, filled with great bliss. All the relatives showed a
great deal of respect towards Ghushma. Seeing this, Sudheha’s mind was
inflamed with rage. Extremely miserable, she exclaimed, “Alas! Woe is
me.” When his son was married and brought the daughter-in-law home,
Sudharma was enthused and displayed his joy to both his beloved wives.
Ghushma was delighted, but Sudeha was full of misery. Unable to tolerate
her happiness and full of misery herself, she fell down on the ground.
Ghushma said, “These are your son and daughter-in-law, not mine.” Indeed,
the daughter-in-law regarded her as the mother-in-law and the son regarded
her as his mother. The husband also loved the elder wife more, not the
younger. Nevertheless, the elder had this impurity in her mind.’
‘One day, the elder Sudeha, full of misery, thought in her mind, “How
can my misery be pacified?” Sudeha said, “It is certain that the fire in my
heart can only be pacified through Ghushma’s tears of grief. There is
nothing else that is the cause of my sorrow. Therefore, today, I will kill the
son, who speaks so pleasantly. What is going to happen, is certain to occur.
But this is my supreme decision.” O brahmanas! The thoughts of co-wives
are generally vile and harsh. Failing to distinguish between what should be
done and what should not be done, they amount to destroying one’s own
self. One day, the son and his wife were sleeping in the night. The elder
took out a knife and cut off his limbs. She was immensely strong and proud.
In the night, she sliced off the limbs of Ghushma’s son, took them to the
pond and hurled them there. She flung them at the place where Ghushma
flung the lingams every day. Happy, she returned and slept. In the morning,
Ghushma woke up and performed her daily tasks. Sudharma also engaged
in the great nitya karma. Meanwhile, the elder also happily went about the
household tasks. The fire in her heart had been pacified. In the morning, the
daughter-in-law woke up and saw that the bed was wet with blood, with a
few pieces of the body left. She went and asked her mother-in-law, “Where
has your son gone? The bed is wet with blood and a few pieces of the body
can be seen. Alas! Woe is me. O one auspicious in vows! Who has done this
wicked act?” In this way, she lamented in many ways about her beloved.
The elder one’s mind was filled with joy, but externally, she displayed her
grief. Miserable, she also exclaimed, “Alas! Woe is me.” Ghushma heard
her daughter-in-law’s miserable words. However, she did not deviate from
her vow and did not give up the daily worship of the parthiva lingam. There
was not the slightest bit of mental anxiety in her mind. Her husband also
continued to observe the vrata in the proper way. When the worship was
completed at noon, she saw that terrible bed. Even then, there wasn’t the
least bit of grief in Ghushma. “The one who has given, will protect him. He
is famous as one who loves devotees. He is Yama’s destroyer. He is the
destination of the virtuous. Shambhu is the sole lord. He is our protector. He
is like a garland maker. He separates those whom he brings together. What
can I do by thinking about it now? She reflected on the truth in this way.
She did not grieve. Resorting to her fortitude, she immersed herself in
Shiva.’
‘With her mind in the same state as it used to be earlier, she took the
parthiva lingam and chanting Shambhu’s name, went to the bank of the
pond. She flung the parthiva lingam in. As she was returning, she saw her
son standing on the bank of the lake. The son said, “I meet my mother. I
was dead but have come back to life now. This is because of the power of
your good deeds and Shankara’s favours.” O brahmanas! Seeing her son
alive, Ghushma was not delighted, just as she had not been miserable
earlier. At that time, Shiva himself appeared in front of her, in the form of a
mass of light. Satisfied, Mahesha spoke. Shiva said, “I am pleased. Ask for
a boon. The wicked one had killed him. O one with the beautiful face! I will
kill her with the trident.” Ghushma bowed down and prostrated herself
before Shiva, asking for the boon. “O lord! Sudeha is my sister. She must be
protected by you.” Shiva replied, “She did you an injury. Why do you wish
to do her a good turn? Because of her wicked deed, Sudeha deserves to be
killed.” Ghushma said, “As soon as you are seen, no sins remain. On seeing
you now, her sins will be reduced to ashes. If a person does a good turn to
someone who has done a harmful act, as soon as one sees that person, sins
go far away. O divinity! I have heard these wonderful words, spoken by
Bhagavan. O Sadashiva! Therefore, one must act in accordance with those
words.” Hearing her words, Maheshvara was pleased even more. The ocean
of compassion, affectionate towards his devotees, spoke again. Shiva said,
“O Ghushma! Ask for another boon. I will grant what is beneficial for you.
I am extremely pleased at your devotion and your nature that is free from
aberrations.” Hearing this, she said, “If a boon is to be given by you, for the
protection of the worlds, please remain established here, under my name.”
Maheshvara Shiva was extremely pleased and replied. “I will remain here,
under your name. I will be known as Ghushmesha, the one who bestows
happiness. My auspicious and extremely famous lingam, known as
Ghushmesha, will originate here. This pond will always be a store of
lingams. This place will be famous in the three worlds under the name of
Shivalaya. When it is seen, this pond will always bestow everything that is
desired. O one excellent in vows! For one hundred and one generations in
your family, such excellent sons will be born. There is no doubt about this.
They will have good wives and will possess wealth. They will have long
lifespans and will be accomplished. They will be learned and generous.
They will obtain objects of pleasure and emancipation as fruits. One
hundred and one generations will be superior in qualities. In this way, your
extremely beautiful lineage will prosper.” Saying this, Shiva assumed the
form of the lingam named Ghushmesha. The pond became famous under
the name of Shivalaya.’
‘Sudharma, Ghushma and Sudeha immediately arrived there and
performed pradakshina of Shiva one hundred and one times. They met each
other and collectively worshipped Mahesha. They cast aside their mental
impurities and obtained supreme happiness. Seeing that the son was alive,
Sudeha was ashamed. O brahmanas! She asked for forgiveness and
observed the vow required to cleanse her sins. O lords among sages! This is
how the lingam known as Ghushmesha originated. If one sees it, and
worships it, happiness is always enhanced. I have thus spoken to you about
the twelve jyotirlingams. All of them grant everything desired and bestow
objects of pleasure and emancipation. If a person reads, or hears about,
these jyotirlingams, he is freed from all sins and obtains objects of pleasure
and emancipation.’
1 For example, shlokas 2.4.10, 4.1.2 and 4.5.11 of the Brihadaranyaka
Upanishad use the two expressions together.
2 Chandogya Upanishad, 7.1.2.
3 F.E. Pargiter, Ancient Indian Historical Tradition, Oxford University
Press, London, 1922.
4 Sutas were bards, minstrels and raconteurs.
5 The Critical Edition of the Valmiki Ramayana was brought out by the
Baroda Oriental Institute, now part of the Maharaja Sayajirao University
of Baroda. The Critical Edition of the Mahabharata was brought out by
the Bhandarkar Oriental Research Institute, Pune.
6 The Bhagavat Gita translation was published in 2006 and reprinted in
2019, the translation of the Critical Edition of the Mahabharata in 10
volumes between 2010 and 2014 (with a box set in 2015) and the
translation of the Critical Edition of the Valmiki Ramayana in 2017. The
translations are by Bibek Debroy, and in each case, the publisher is
Penguin.
7 The Sivamahapuranam, Nag Publishers, Delhi, 1986.
8 The Siva-Purana, translated and annotated by a Board of Scholars, edited
by J. L. Shastri, 4 volumes, Motilal Banarsidass Publishers, Delhi, 1970.
9 Shanti Lal Nagar, Siva Mahapurana, An Exhaustive Introduction, Sanskrit
Text, English Translation with Photographs of Archaeological Evidence,
3 volumes, Parimal Publications, 2007.
10 Asiatic Society went through several name changes, but it can simply be
called the Asiatic Society.
11 Horace Hayman Wilson, The Vishnu Purana, A System of Hindu
Mythology and Tradition, Trubner & Company, London, 1864–1870.
12 Studies in the Puranic Records on Hindu Rites and Customs, R. C. Hazra,
University of Dacca, 1940. This has since been reprinted several times,
by different publishers.
13 Op. cit.
14 The Bhagavata Purana, Volumes 1–3, Penguin Books, 2018. The
Markandeya Purana, Penguin Books, 2019. The Brahma Purana,
Volumes 1–2, Penguin Books, 2021. The Vishnu Purana, Penguin Books,
2022.
1 In thoughts, words and deeds.
2 Shivaa (Parvati) is written in this way, to distinguish from Shiva
(Shankara).
3 Suta narrated the Puranas to the sages, led by Shounaka, assembled in the
forest of Naimisha (Naimisharanya), repeating what Prajapati (Brahma)
told Narada.
4 Kumara, Kartikeya, Skanda.
5 Ganas are Shiva’s companions and attendants.
6 Indra.
7 Vishnu.
8 The creator, Brahma.
9 The name of a hell. Literally, the thread of time/death.
10 Rambha was a famous apsara. Durvasa was prone to cursing. Since Indra
was with Rambha and ignored Durvasa, Durvasa cursed him. Durvasa’s
wife was Kandali. As a result of Durvasa’s anger, Kandali was burnt to
ashes.
11 Ghritachi was another famous apsara. Guru is Brihaspati and Chandra
(the moon) abducted Brihaspati’s wife, Tara. The resultant war is known
as Taramaya or Tarakamaya war, the war over Tara.
12 The text says Mohini, but probably means Rohini. Chandra was married
to 27 nakshatras but loved Rohini nakshatra the most. When Indra
seduced Goutama’s wife, Ahalya, Chandra was keeping watch. Goutama
cursed both Indra and Ahalya.
13 While vrishala means shudra, it also means outcast. Vrishali is the
feminine. King Harishchandra suffered at the hands of Vishvamitra.
14 Kamala or Padma is Lakshmi’s name.
15 Devi.
16 The earth rests on the hood of the naga Shesha and the back of
Kacchapa/Kurma, Vishnu’s avatara in the form of a turtle/tortoise.
17 Rama is Lakshmi.
18 The lord of everyone/everything, Shiva.
19 Supreme lord.
20 Asuras are demons, the enemies of suras (gods). Asura is used
synonymously with daitya or danava. Daityas are sons of Diti and
danavas are sons of Danu. Both Diti and Danu were married to the sage
Kashyapa. Brahma granted Taraka asura a boon that he could only be
killed by Shiva’s son.
21 Shiva.
22 The one who purifies, Agni, the fire god.
23 The word tattva means principles. But the sense of the true or essential
nature, is not captured by the word ‘principles’.
24 Agni.
25 The lord, Shiva.
26 Lord of ganas, Ganesha or Ganapati.
27 The power of illusion.
28 The same as Parameshvara.
29 One without Tapas, Vishnu’s name.
30 Vishnu.
31 Shakti is Devi.
32 The word used is tata. It means son but is affectionately used for anyone
who is younger or junior. Depending on the context, the word tata also
means father, but is affectionately used for anyone who is older or senior.
33 The month of Magha corresponds to January/February. The text uses the
word Tapas, meaning Magha.
34 The saptarshis are the seven great sages. The list varies, but the standard
one is Marichi, Atri, Angira, Pulastya, Pulaha, Kratu and Vasishtha. In
the sky, the saptarshis are identified with the constellation of Ursa Major
(Great Bear).
35 Niyama means the rules and restraints.
36 Vasishtha’s wife.
37 Shiva.
38 Mount Himalaya.
39 The month of Margashirsha is November/December and is also known as
Agrahayana. Tithi is a lunar day and shashthi is the sixth. Shukla paksha
is the bright lunar fortnight during which the moon waxes.
40 There are thirteen samskaras or sacraments. The list varies a bit. But one
list is vivaha (marriage), garbhalambhana (conception), pumsavana
(engendering a male child), simantonnayana (parting the hair, performed
in the fourth month, sixth month, or eighth month of pregnancy),
jatakarma (birth rites), namakarana (naming), chudakarma (tonsure),
annaprashana (first solid food), keshanta (first shaving of the head),
upanayana (sacred thread), vidyarambha (commencement of studies),
samavartana (graduation) and antyeshti (funeral rites).
41 Vishvamitra’s father was Gadhi, a king. Vishvamitra was thus born a
kshatriya, though, through his efforts, he eventually became a brahmana.
42 Udatta is a high-pitched accent and anudatta is a low-pitched one.
43 The highest state as a rishi. Maharshi (great rishi) is superior to rishi and
brahmarshi is superior to maharshi.
44 That is, Agni.
45 White.
46 A padma is one thousand billion but can simply be taken as a large
number.
47 Indra’s weapon, the thunderbolt.
48 The Pleiades. Kartikeya/Kumara/Skanda was reared by the Krittikas.
They adopted him as their son, and he came to be known as Kartikeya.
49 At Shiva’s feet.
50 The earth.
51 The wind god.
52 Ganga.
53 The sun.
54 Mountain behind which the sun sets.
55 Badari or Badarikashrama is Badrinath.
56 Sandhya is the period between day and night and means dawn or dusk.
Sometimes, midday is also referred to as sandhya. This is the personified
form. This is also true of Ratri (night) and Dina (day).
57 A few shlokas are repetitions of shlokas in the preceding chapter.
58 Shiva, a reference to his destroying Tripura.
59 Dakshina is usually given to brahmanas as a sacrificial fee, or is the
payment made by a disciple to his teacher on the successful completion
of studies.
60 Here, bhuta means Shiva’s attendant.
61 The text uses both astra and shastra. These are both weapons and the
words are often used synonymously. However, an astra is a weapon that
is hurled or released, while a shastra is held in the hand.
62 Nandikeshvara is the same as Nandishvara.
63 Abhisheka is anointment, instatement, crowning, with the head sprinkled
with water.
64 The Krittikas.
65 The past, present and future.
66 The one who has conquered death, Shiva.
67 Nivritti is detachment from fruits and renunciation of action. Pravritti is
action with a desire for the fruits.
68 Yogini is the feminine of yogi.
69 Architect of the gods.
70 The same as Kartikeya.
71 Transcendental knowledge about the paramatman and the jivatman.
72 Nyagrodha is the Indian fig tree.
73 Siddhas and charanas are semi-divine, the latter are divine minstrels.
74 Since the semen had been flung into Ganga and the clump of reeds grew
along the banks of Ganga, Kartikeya is also known as Gangeya, Ganga’s
son.
75 Tala is the measurement of time in music.
76 Celestial dancers and singers, often in the company of gandharvas, who
were celestial musicians.
77 Bhava’s wife, Parvati.
78 The supreme lord, Shiva.
79 Pramathas are Shiva’s attendants.
80 Nirajana/niranjana means spotless. The rite involves the waving of
lamps.
81 The king of nagas. Nagas are the same as uragas/pannagas. They are not
quite the same as snakes (sarpas), since they can assume any form at will
and have semi-divine traits. We will translate sarpas as snakes and nagas
as serpents.
82 Lord of the universe.
83 A tirtha is a sacred place of pilgrimage with water. A kshetra is a sacred
place of pilgrimage without water.
84 Pinaka is the same of Shiva’s bow or trident. Here, it obviously means the
bow.
85 Meaning the Gayatri/Savitri mantra.
86 Water pot.
87 Varuna.
88 Chandra, the moon.
89 Agni. Since Agni carried the semen, Kartikeya is also referred to as
Agni’s son.
90 Since Shiva has already been mentioned, this is a repetition.
91 Literally, Chitrabarhana means a wonderful peacock.
92 Literally, coppery-red on the crest.
93 Siddhi generally means success. But siddhis also mean powers.
Specifically, yoga leads to eight major siddhis or powers. These are
anima (becoming as small as one desires), mahima (as large as one
desires), laghima (as light as one wants), garima (as heavy as one wants),
prapti (obtaining what one wants), prakamya (travelling where one
wants), vashitva (powers to control creatures) and ishitva (obtaining
divine powers).
94 The Krittikas.
95 The divine architect.
96 Sattva, rajas and tamas.
97 A venomous naga.
98 Vishnu’s residence. The word Vaikuntha is also applied for Vishnu
himself.
99 A muhurta is a period of 48 minutes. Here, it indicates a short span of
time.
100 The brahmana.
101 The river Mahi flows into the ocean in Gujarat.
102 Mridanga is a type of drum. The other drums mentioned are dundubhi (a
large drum) and bheri (a kettledrum). Turya is a trumpet.
103 The word vimana has several meanings and is also used for a palace or
mansion. It is used for a divine vehicle that travels through the air. But
the word is also used for any chariot or vehicle.
104 The text uses the word ‘Prachetas’. Here, it means Varuna.
105 A vyuha is a battle-formation and there were many types of these.
106 The sutas were charioteers, as well as raconteurs of tales. Magadhas
were minstrels and bards. So were bandis. But magadhas seem to have
also composed, while bandis sung the compositions of others.
107 A preta is a ghost, the spirit of a dead person or simply something evil. A
bhuta has the same meaning. Strictly speaking, there are differences
between preta, bhuta and pishacha (one who lives on flesh). A preta is
the spirit (not necessarily evil) of a dead person before the funeral rites
have been performed. A bhuta (not necessarily evil again) is the spirit of
a dead person who has had a violent death and for whom proper funeral
rites have not been performed and may not even be performed. A
pishacha (necessarily evil) is often created deliberately through evil
powers. But the three terms are often used synonymously.
108 Nirrita’s son.
109 Varuna.
110 Kubera.
111 Mihira is Surya.
112 Pataha is a kind of war-drum, anaka is a drum, gomukha is a musical
instrument.
113 Respectively, Mercury and Mars.
114 This should mean Shiva but might mean Kartikeya.
115 Vishnu’s bow, made of horn.
116 Vishnu (Krishna) killed a demon named Mura and is known as Murari
(Mura’s enemy).
117 The name of Vishnu’s (Krishna’s) sword.
118 The narration to Narada.
119 Meaning Vishnu.
120 Since Kumara was still not an adult.
121 A description of Vishnu’s vamana (dwarf) incarnation, where the
generous Bali gave everything away and was bound.
122 In one version of the story, Madhu and Kaitabha were tricked by Vishnu
and granted boons to Vishnu that they would kill each other.
123 After the churning of the ocean, devas and asuras sat down in separate
rows to have amrita. Assuming the form of Mohini, Vishnu distributed
amrita to devas, but not to asuras.
124 Tadaka.
125 Rama killed Vali while Vali was fighting with Sugriva. Ravana
(Vaishravana) was the son of Vishrava and therefore, a brahmana.
126 Sita.
127 The number and listing of Vishnu’s avataras (incarnations) varies. The
usual list of ten has Matysa (fish), Kurma (tortoise), Varaha (boar),
Narasimha (half-man, half-lion), Vamana (dwarf), Parashurama, Rama,
Krishna, Buddha and Kalki. The sixth incarnation is thus Parashurama.
Commanded by his father, Jamadagni, Parashurama cut off his mother’s
(Renuka’s) head. The insult to a guru’s son probably refers to
Parashurama fighting with Ganesha.
128 Nastika should be translated as non-believer, rather than atheist, the non-
belief applying to rites and rituals. This is a reference to Buddha.
129 As sons of Kashyapa and Aditi, Vishnu was Indra’s younger brother and
is known as Upendra.
130 Resulting in the birth of the 49 Maruts.
131 Indra seduced Goutama’s wife, Ahalya.
132 Vritra was the son of Tvashtri. Vishvarupa, also known as Trishira, was
Tvashtri’s son and was beheaded by Indra. Trishira’s mother was
Yashodhara. Indra’s guru must be Brihaspati, but Yashodhara isn’t
described as Brihaspati’s sister.
133 Destroyer of cities, Indra’s name.
134 Vaitalika mantras are used for magical purposes. Khecharaka means
they rose up into the air to fight. Papanta means ‘end to the sinner’.
135 Equivalently, kimpurusha, a semi-divine species.
136 Mentally.
137 Patala is a generic term for the nether regions. But seven separate nether
regions are also mentioned—Atala, Vitala, Nitala, Sutala, Talatala,
Rasatala and Patala.
138 That is, Shiva.
139 Mother of the universe.
140 Bana.
141 Krouncha.
142 The Stambheshvara lingam and temple are in Kavi Kamboi in Gujarat,
near the Bay of Cambay. When the tide is high, this temple disappears
inside the water. The other three lingams, probably under the water now,
must also have been in the vicinity.
143 Not to be confused with the Pralamba who was killed by Balarama.
144 Agni.
145 Avahana is invoking the deity’s presence.
146 Prapancha, the word used in the text, is the visible universe.
147 Time, destiny, the destroyer.
148 Svaha is the exclamation made when oblations are offered to gods.
Svadha is the exclamation made when oblations are offered to ancestors.
149 Blue in the throat, Shiva.
150 Shiva’s name, the blue-red one.
151 The six schools of darshana or philosophy are nyaya, vaisheshika,
samkhya, yoga, mimamsa and Vedanta. Vedanta means the end of the
Vedas and refers to the Brahmana, Aranyaka and Upanishad texts. The
samkhya school originated with the sage Kapila.
152 The nakshatras aren’t quite stars. They can be constellations too. There
are 27 nakshatras and all of them are married to Chandra (the moon).
These shlokas are reminiscent of Chapter 10 of Bhagavat Gita.
153 Indra.
154 The sound of OUM.
155 Kalpa is the duration of Brahma’s day. At the end of Brahma’s day, when
it is Brahma’s night, there is a secondary cycle of dissolution/destruction.
When night is over, the secondary cycle of creation begins afresh.
Therefore, in every kalpa, Ganesha (and others) are born afresh. Hence,
there are different stories about birth.
156 Shani or Shanaihshchara (the slow moving one) is Saturn. As a result of
Shani’s evil glance, Ganesha’s head fell off and was replaced by an
elephant’s head.
157 Brahma lives for one hundred years. For the present Brahma, 50 years
have passed, and we are in the 51st year. The first day in Brahma’s 51st
year is known as Shveta kalpa or Shveta Varaha kalpa, since Vishnu
saved the earth in the form of a white (shveta) boar (varaha).
158 In general, Ganapati means any lord (pati) of ganas. But the word is
usually used for the specific deity known as Ganapati or Ganesha.
Ganadhipa has the same meaning as Ganapati.
159 Nandi told Shiva that Parvati was having her bath.
160 The same as Jagadamba.
161 Feminine of Parameshvara.
162 Simhasana, throne.
163 The same as Ganesha.
164 One krosha is 2 miles. However, the definition of krosha was not
standardized.
165 The word used is markata, which has several meanings, the obvious one
being monkey. However, in a secondary and more relevant meaning, the
sense is of Shiva treating Parvati as an object of sexual gratification.
166 Ego, pride.
167 Kartikeya.
168 Female divinities.
169 Great Devi.
170 Mount Meru was used to churn the ocean for amrita.
171 That is, struck.
172 This is Vishnu speaking to Shiva.
173 Vishnu.
174 Shiva’s.
175 The text says Shiva but should probably read Shivaa.
176 The great maya, Devi.
177 Dissolution, destruction.
178 Kubera.
179 Respectively, cruel, hump-backed, lame and tall-headed.
180 One who brings good fortune.
181 Mother.
182 Gajanana, one with the head of an elephant, became Ganesha’s name.
183 Shankari is Devi’s name, interpreted as Shankara’s wife, or
independently as the one who bestows welfare.
184 Vermilion.
185 Offering of food.
186 The act of bowing down.
187 Leader of ganas, Ganesha.
188 Remover of obstacles.
189 Chaturthi is the fourth lunar day (tithi), krishna paksha is the dark lunar
fortnight, during which the moon wanes, and Bhadra/Bhadrapada is
August/September.
190 Yama is a period of three hours, and a period of 24 hours is divided into
eight yamas. Day consists of four yamas from 6.00 a.m. to 6.00 p.m. and
night consists of four yamas from 6.00 p.m. to 6.00 a.m. As a refinement,
the first yama is often counted from the time of sunrise. However, in the
text, the first yama is counted from the time of moonrise.
191 The end of the year needs clarification. This probably means chaturthi in
the month of Magha (January/February).
192 November/December.
193 Prahara and yama have the same meaning.
194 The sun plant.
195 A vitasti is equal to 12 finger lengths and is taken to be the distance
between an extended thumb and an extended little finger.
196 Arghya means gift.
197 Avahana is the act of invoking the deity. Visarjana is the opposite act of
releasing the deity.
198 Those in the stage of brahmacharya (stage of being a student).
199 A desire that Ganesha should return again.
200 Pandarnus odoratissimus.
201 It is recommended that 16 objects (shodasha upachara) should be used
in any worship. The list varies but will typically include some
combination of five amritas (ghee, milk, curd, molasses honey), five
objects from a cow, five jewels, five kinds of leaves, seven kinds of clay,
seven kinds of grain, seven types of minerals, eight types of gifts (padya,
achamaniya, seat, garments, flowers and so on), five upacharas
(fragrances, flowers, incense, lamp, naivedya) and so on. In some specific
instances, 64 kinds of upachara are mentioned.
202 Lord of ganas, Ganesha.
203 Lord of obstacles, Ganesha.
204 The earth is divided into seven dvipas or continents.
205 This is a famous aphorism (subhashitam)—buddhiryasya balam tasya
nirbuddhestu kuto balam. The story is from Panchatantra and concerns
an intelligent hare, trying to protect its life, and a proud lion. The hare
pointed out the lion’s reflection in the water in a well and persuaded the
lion that this was another lion it ought to fight with. The lion jumped into
the well and killed itself.
206 Respectively, personified forms of success and intelligence.
207 Meaning welfare, happiness, prosperity.
208 Meaning gain, advantage.
209 The word Kumara means unmarried/virgin.
210 October/November.
211 A Jyotirlingam is a natural lingam that blazes in energy and radiance.
Every Jyotirlingam is a Svayambhu lingam, but every Svayambhu
lingam is not a Jyotirlingam. There are twelve Jyotirlingams and the
standard list is Somanatha, Mallikarjuna, Mahakaleshvara,
Omkareshvara, Kedaranatha, Bhimshankara, Vishveshvara, Vaidyanatha,
Rameshvara, Tryambakeshvara, Nageshvara and Ghrishneshvara.
According to a shloka that occurs later in the Shiva Purana, Mallikarjuna
is in Shrishaila/Srisailam, in Andhra Pradesh. Since Shiva is worshipped
with mallika (flowers), he is known as Mallikarjuna here. Alternatively,
Mallika stands for Parvati and Arjuna for Shiva.
212 A yojana is a measure of distance, between eight and nine miles.
213 An especially auspicious day, such as the day of the new moon
(amavasya) or the day of the full moon (purnima).
OceanofPDF.com
214 There is a typo in the text, which reads Tarakakhya, which actually
means Taraka. We have corrected it.
215 Without walls and roofs to cover them.
216 We have translated hemanta as late autumn and shishira as winter. The
cold season is hemanta, between autumn and winter. Winter proper is
shishira. Hemanta is the months of Margashirsha (also known as
Agrahayana) and Pousha. Margashirsha is roughly mid-November to
mid-December, while Pousha is mid-December to mid-January. Shishira
is the months of Magha (mid-January to mid-February) and Phalguna
(mid-February to mid-March).
217 Khandaparashu is Shiva’s name, and he is the destroyer of Yama (Kala).
The supreme one means Vishnu.
218 Pura means city and Tripura stands for these three cities, when they are
together.
219 There are thirty muhurtas in a 24-hour period, 15 during the day and 15
during the night. Some muhurtas are auspicious, others not. Abhijit
muhurta is an auspicious muhurta that signifies victory. While the precise
time depends on the time of sunrise, Abhijit muhurta is the period from
24 minutes before midday to 24 minutes past midday. There is no direct
link between Abhijit muhurta and Abhijit nakshatra. However, if Abhijit
nakshatra happens to be in ascendance at the time of Abhijit muhurta,
that makes the muhurta even more auspicious.
220 The moon.
221 Samvartaka, Avarta, Pushkara and Drona are the four great clouds that
rise at the time of dissolution/destruction.
222 One dressed in hide, Shiva’s name.
223 The architect of the asuras. Maya, not Vishvakarma, built the cities.
224 The tree (druma) that yields all the wishes thought of (kalpa). Also
known as kalpavriksha.
225 Brahma’s name, the one without birth.
226 With the bull on the banner, Shiva’s name.
227 Hiranyagarbha is Brahma’s name.
228 These four are manifestations of Krishna. Subsequent sentences (Kamsa,
Chanura) refer to incidents in Krishna’s life.
229 Shiva’s name.
230 Vishnu’s name.
231 Shiva killed an asura known as Gajasura, in the form of an elephant.
232 A measure of time.
233 An expression used for Krishna Govinda.
234 The word used in the text is Vishtarashravas, Vishnu/Krishna’s name.
235 Probably meaning four kinds of living entities—born from wombs, born
from eggs, born from sweat (worms and insects) and plants and trees.
236 There are 14 worlds (lokas), seven superior and seven inferior. The seven
upper regions are Bhuloka, Bhuvarloka, Svarloka, Maharloka, Satyaloka,
Tapoloka and Janaloka. The seven nether regions are Atala, Vitala,
Nitala, Sutala, Talatala, Rasatala and Patala.
237 That is, Ganga.
238 Himalaya.
239 A cow (dhenu) that yields all the desired (kama) fruits.
240 Probably meaning Prayaga.
241 Meaning Shukracharya.
242 Sharabha is a mythical creature with eight legs that feeds on lions.
Clearly, that does not fit in this context. Speculatively, those with wings
might mean insects, not birds, and a locust (one of the meanings of
sharabha) is intended.
243 Stone sacred to Vishnu, found in the beds of rivers.
244 Bana lingams are natural stones found in riverbeds and those from River
Narmada are famous. The text seems to refer to that.
245 Among all accounts, you are the Mahabharata.
246 Akshara is a syllable, not a letter of the alphabet. It has a single vowel
sound. Why is ‘ma’ the most important? This might be the influence of
tantra, where articles beginning with ‘ma’ (madya, mamsa, matysa,
mudra and maithuna) are specially revered.
247 Bija means seed and bija mantra is a mystic akshara from a mantra.
Pranava means ‘OUM’.
248 Nitya karma means rites that have to be performed every day. Sandhya
means the period that joins night and day, that is dawn and dusk, with
midday sometimes added.
249 Satya yuga/krita yuga.
250 Pushya/Tishya is not the first nakshatra. It might be regarded as the
foremost because the nakshatra’s former name was Brihaspati. The word
also means the one who nourishes.
251 Sankranti is the movement of the sun from one sign of the zodiac (rashi)
to another. Thus, there are 12 of these. The entry of Surya into Capricorn,
with the movement from dakshinayana to uttarayana, is known as
makara sankranti or mriga sankranti, while its entry into Cancer, with
the movement from uttarayana to dakshinayana, is known as karka
sankranti. The entry into Gemini, Virgo, Sagittarius and Pisces are
known as shadashiti. The entry into Taurus, Leo, Scorpio and Aquarius
are known as vishnupada. The entry into Aries and Libra is known as
vishuva sankranti.
252 The Indian fig tree.
253 Vyatipata is an inauspicious period that lasts for almost 24 hours during
every lunar month.
254 Sadhya is the attainable objective, sadhana is the means. Sadhaka is the
person who is using the means to attain the objective. Yoga has eight
elements—yama (restraint), niyama (rituals), asana (posture), pranayama
(breathing), pratyahara (withdrawal), dharana (retention), dhyana
(meditation) and samadhi (liberation or deep meditation). That’s the
reason the expression ashtanga (eight-formed) yoga is used.
255 The one in Kashi/Varanasi.
256 That is, sannyasa.
257 There are 12 Adityas, sons of Aditi and Kashyapa. Vishnu is one of
these.
258 Japa is meditation, with silent chanting.
259 King of gandharvas.
260 There are eight Vasus, Agni/Pavaka being one of these.
261 Intercalary month (masa) used to match a solar year with a lunar year.
Adhi actually stands for adhika, meaning ‘extra’.
262 The vow (vrata) observed on the fourteenth lunar day.
263 Indra’s elephant.
264 Brahma.
265 The former one was because of the daityas, the subsequent one was
because Shiva refused to intervene.
266 Lakshmi’s.
267 Abhichara is a magical mantra used for malevolent purposes.
268 There is the obvious identification with Jain monks.
269 Literally, the slayer of enemies. But there is an obvious resemblance with
Arhat, the revered one, used both in Buddhism and Jainism.
270 The Matsya Purana says sixteen hundred thousand.
271 Apabhramsha means something that has fallen down and is corrupted. In
this context, it means a language that does not follow the rules of
grammar. Even more specifically, the language is not Sanskrit.
272 A process of consecration/initiation for a ceremony, or for a process of
instruction.
273 Vishnu obviously reappeared before them.
274 Heretics.
275 The guru.
276 Revered, one who deserves to be worshipped.
277 There is a typo in the text, and we have corrected Kirya to Acharya.
278 This must mean the eldest brother, Tarakaksha.
279 The sage’s.
280 Ahimsa paramo dharma.
281 The five organs of action are hands, feet, anus, genital organs and the
mouth. The five organs of perception are ears, eyes, nose, skin and
tongue.
282 Agamas are texts other than the Vedas, such as the tantra texts. Nigama
texts are associated with the Vedas.
283 Respectively, burial and cremation.
284 A jati is the class one has been born into and is different from a varna.
285 Since Kashyapa and Daksha’s daughters were related by blood.
286 Brahmanas from Brahma’s mouth, kshatriyas from his arms, vaishyas
from his thighs and shudras from his feet.
287 Funeral rites.
288 Alakshmi is the opposite of Lakshmi and means adversity and penury.
289 Uma’s husband, Shiva.
290 Dakshinamurti is Shiva’s form as a teacher and there are different
mantras addressed to Dakshinamurti.
291 We have translated anu as molecule.
292 One with malformed eyes, Shiva’s name.
293 Samkhya often has 26 principles (tattvas)—five gross elements, five
subtle elements (tanmatras), five organs of action, five senses of
perception, mind, intelligence, ahamkara, jivatman, Prakriti and
paramatman. The 24th, 25th and 26th are not uniform though. Shaiva
texts add another ten—Kaala (time), Niyati (destiny), Kalaa (power),
Vidya (knowledge), Raga (attachment), Shuddha Vidya (with an
equilibrium), Ishvara, Sadashiva, Shakti and Shiva.
294 Mleccha can loosely be translated as barbarian but means someone who
does not speak Sanskrit.
295 Yuvaraja.
296 One of Shiva’s attendants.
297 Following the instructions, the mantra is OUM namah Shivaaya
shubham shubham kuru kuru Shivaaya namah OUM. ‘OUM. Obeisance
to Shiva. Do what is auspicious. Do what is auspicious. Obeisance to
Shiva. OUM.’
298 Here, the twelve Adityas mean the 12 manifestations of Surya for the 12
months—Dhatri, Aryama, Mitra, Varuna, Indra, Vivasvat, Tvashtri,
Vishnu, Amshumat, Bhaga, Pusha and Parjanya.
299 We have translated pushkara as joint and nida as inside. Kubara has
been translated as the pole for attaching the yoke to the chariot. The sun
rises from behind Mount Udaya and sets behind Mount Asta. Bandhura
has been translated as a joint for the wheel, while shami has been
translated as a pin for the yoke. Kala, kashtha, kshana, nimesha and
anulavas are measurements of time. Ghona is the nose of a chariot, while
danda is the shaft (for the axle). Anukarsha is the floor, while isha is one
of the poles connecting to the yoke.
300 The meaning of this sentence is unclear. Bhramaka must mean
confusion, while Kamadudha is the milking of desire.
301 Vedanga means a branch of the Vedas, and these were six kinds of
learning that were essential to understand the Vedas—shiksha
(phonetics), kalpa (rituals), vyakarana (grammar), nirukta (etymology),
chhanda (metre) and jyotisha (astronomy). The six schools of darshana
or philosophy are nyaya, vaisheshika, samkhya, yoga, mimamsa and
Vedanta. Vedanta means the end of the Vedas and refers to the Brahmana,
Aranyaka and Upanishad texts.
302 The clouds Samvartaka, Avarta, Pushkara and Drona.
303 Seven winds blow between earth and heaven. They are Avaha, Pravaha,
Samvaha, Uddhvaha, Vivaha, Parivaha and Paravaha.
304 Mountains that form the frontier between the region that is illuminated
and the region that is full of darkness.
305 Each of the seven dvipas (continents) is divided into nine varshas.
Varshachalas are mountains that form boundaries between the varshas.
306 That is, Vishnu.
307 Shiva.
308 Shiva is Pashupati, the lord of animals. To destroy Tripura, Shiva and the
devas had to assume the state of being animals. The Pashupata vow
(vrata) is practiced for twelve years, six years, three years, one year, one
month or twelve days.
309 Some kind of catapult or sling.
310 Brahma.
311 Alidha is a posture in shooting where the right knee is bent in front and
the left leg is drawn back. Pratyalidha is the opposite, with the left knee
bent in front and the right leg drawn back. Pratyalidha is the natural
posture for any right-handed person.
312 Shiva’s name.
313 Ganesha.
314 Shiva killed an asura named Andhaka.
315 The five are interpreted in different ways. Brahma, Vishnu, Rudra,
Skanda and Indra is one possibility. Skanda, Ganesha, Durga, Rudra and
Vishnu is another.
316 The eight forms of Shiva can be interpreted in different ways. He often
has eight names—Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva,
Bhima and Ishana. (The list of eight names does vary though.) His eight
forms are also identified with the five elements, the sun, the moon and
the sacrifice. There is thus no unique way to interpret the number eight.
317 There is no muhurta known as abhila/abhilasha. This simply means the
desired muhurta.
318 There are actually seven oceans. Hence, four probably means the four
oceans around Bharatavarsha.
319 Vyasa was the son of the sage Parashara.
320 One of Shiva’s names. Stated very simply, Sadyojata is the form that
bestows happiness and unhappiness and faces the west. Shiva has
multiple forms. There are five forms that correspond to the directions.
Vama/Vamadeva is the form that represents the turiya state of
consciousness and faces the north. Aghora is the form that represents
jnana and faces the south. Tatpurusha stands for bliss and faces the east.
Ishana represents space and faces upwards.
321 Tripurari means Tripura’s enemy and is one of Shiva’s names.
322 Brihaspati’s name.
323 Three-eyed one.
324 One with matted hair.
325 Daksha’s sacrifice.
326 Yama.
327 The root of the word Jiva means life, the principle of life.
328 This should be taken as the river Sindhu (Indus).
329 Essentially, foretell his future.
330 Jala is water. Literally, Jalandhara means bearing/holding water.
331 Since Shukra is the preceptor of asuras.
332 There are eight forms of marriage—brahma, daiva, arsha, prajapatya,
asura, gandharva, rakshasa and paishacha. In the brahma form of
marriage, the bride’s father bestows his daughter, suitably attired and
ornamented, on a worthy groom.
333 Kavi is Shukracharya/Shukra.
334 Shukracharya.
335 Devas and asuras sat down in different rows to have amrita. Vishnu
deprived asuras of a share in amrita, but Rahu disguised himself as a
deva and drank it. When Surya and Chandra pointed this out, Vishnu
used his chakra to sever Rahu’s head. At the time of eclipses, Rahu has
his revenge by swallowing the sun and the moon.
336 Indra’s assembly hall.
337 The word ‘Ghasmara’ means someone who devours or destroys.
338 At the time of the churning of the ocean, Mount Mandara was used as a
churning rod.
339 The ocean.
340 In his Matsya (fish) avatara, Vishnu killed Shankhasura.
341 Indra’s pleasure garden. Amaravati is Indra’s capital.
342 Shukracharya knew the mritasanjivani mantra, one that brings the dead
(mrita) back to life (sanjivan).
343 Brihaspati’s father was Angiras.
344 Dhishana is Brihaspati’s name.
345 That is, Meru.
346 King Satyavrata is more familiarly known as Vaivasvata Manu. Vishnu’s
Matsya avatara saved Manu and mankind from the great flood. The
Vedas were stolen by a demon named Hayagriva. After the flood
subsided, Matsya avatara killed Hayagriva and rescued the Vedas.
347 Mandara was the churning road and Kurma (tortoise/turtle) avatara
provided a base for Mandara.
348 Vishnu’s name.
349 Vishnu’s Varaha (avatara), sukara means pig. The demon Hiranyaksha
stole the earth and hid it in the water. Varaha avatara killed Hiranyaksha
and used his tusks to raise the earth up from the water.
350 Vamana (dwarf) avatara took advantage of Bali’s generosity and
restored the three worlds to Indra.
351 Since the sons of Kartavirya Arjuna killed Jamadagni, Parashurama’s
father.
352 That is, Rama was Maryada Purusha, the expression used in the text.
353 One of the rare instances of Radha being mentioned in Puranas other
than Brahma Vaivarta Purana.
354 Kapila’s mother, to whom, he taught samkhya yoga.
355 Supreme Hamsa, a term used for a great sadhaka.
356 Garuda.
357 Vishnu sleeps on Shesha naga.
358 Lord of dharma, Yama.
359 As a result of the churning of the ocean.
360 Garuda.
361 Chaturanga—horses, elephants, chariots and infantry.
362 Jalandhara.
363 From his mount.
364 Vishnu.
365 Since Vishnu was married to Lakshmi, born from the ocean. The text
uses the word bhavuka. This specifically means sister’s husband.
366 In Punjab.
367 Surya.
368 A chintamani jewel bestows everything that is thought of.
369 Airavata and Ucchaihshrava emerged from the churning of the ocean.
Usually, Ucchaihshrava is described as Indra’s horse.
370 Dhanada, the granter of wealth, is Kubera. Kubera possesses nine nidhis
or treasures. The names of Kubera’s nine nidhis are Mahapadma, Padma,
Shankha, Makara, Kacchapa, Mukunda, Kunda, Nila and Kharva. A
kalpavriksha is a treasure no doubt but is not named in the standard list of
nine.
371 Brahma possessed five faces. But on seeing Uma, he was overtaken by
desire. That is how he lost one of his faces and was left with four faces.
The story has been recounted in Volume I.
372 That is, Shiva.
373 Rahu’s mother was Simhika and his father was Viprachitti.
374 India’s divine tree, the coral tree.
375 Svada means someone who gives on his own. A somewhat rare name for
Kubera.
376 Jalandhara’s father means Shiva. We have treated Kinjalkini as a proper
name, not as an adjective. As an adjective, this would mean made out of
the filaments of lotuses.
377 The word kah means water and Kapati (lord of waters) is a rare name for
Varuna.
378 Agni.
379 That is, Shiva’s. Ugra means the fierce one.
380 Nrisimha/Narasimha is Vishnu’s half-man half-lion avatara. In this form,
Vishnu killed Hiranyakashipu.
381 Since Rahu was the son of Viprachitti, this is odd. However, Viprachitti
was the son of Kashyapa, a brahmana.
382 Barbarians.
383 Shri is Lakshmi.
384 A demoness.
385 Kimshuka is a tree with orange-red flowers, flame of the forest, Butea
frondosa.
386 One with an elongated stomach, Ganesha.
387 Shanmukha is the one with six faces, that is, Kartikeya. The etymology
of Bhamukha is unclear. This has clearly been used for Ganesha and
probably means the one with a radiant face.
388 One arrow for each of the four horses and one for the chariot.
389 With Kalanemi counted separately, seven arrows for four horses,
standard, chariot and charioteer.
390 Allied to bhutas and pishachas, yoginis and dakinis are female.
391 Damaru is a small drum, shaped like an hourglass.
392 Ganesha.
393 Shailadi is one of Nandi’s names.
394 A khatvanga is a staff with a skull on top.
395 These are evil portents, signifying imminent death.
396 Humkara means to utter the sound ‘hum’, a sound believed to possess
special powers.
397 The sage was actually Vishnu.
398 The reference is to the two monkeys who were shown. They would
become the rakshasas Maricha and Ravana and abduct Sita.
399 The lord of snakes is Shesha and Lakshmana was an incarnation of
Shesha.
400 The story of Shumbha and Nishumbha’s death is narrated in Markandeya
Purana.
401 Jalandhara.
402 In the great waters of the oceans. Rathanga can mean any part (anga) of
a chariot (ratha), but usually means the wheel.
403 Of serpents.
404 That is, Garuda.
405 Vadavamukha fire is the subterranean fire, in the shape of a mare’s
(vadava) head (mukha).
406 A famous apsara.
407 Had he done so, he would have been scared.
408 Probably meaning the ones that blow upwards, downwards and
diagonally.
409 This obviously means Indra, though he is usually described as one with
one thousand eyes.
410 Dasharha was the king of Mathura, and his wife was Kalavati. Both of
them were Shiva’s devotees. The story is narrated in Skanda Purana.
411 Kaivalya means emancipation. King Mitrasaha is more familiarly known
as Kalmashapada. Having been cursed, he became a rakshasa and was
freed from his sins after he prayed to Shiva in Gokarna.
412 This is difficult to pin down. There will be a reference to a different
Soumini in Volume III.
413 Vimarshana was a king of the Kirata kingdom. Inadvertently, in the form
of a dog, he died in front of a Shiva lingam and was rewarded in
successive births.
414 Chandrasena was the king of Ujjayini (Ujjain), and the worship of Shiva
saved him from his enemies.
415 Gopi is the feminine of cowherd. Since Shrikara was devoted to Shiva,
Krishna was born in his lineage.
416 The king of Vidarbha. The story will be told later, in Shata Rudra
Samhita of this volume.
417 The story will be told later, in Shata Rudra Samhita of this volume.
418 This account is linked to the Dharmagupta story and will be recounted
later.
419 King Chitravarma and his wife prayed to Shiva and obtained a daughter,
Simantini. The daughter was widowed, but her husband was revived
because of Shiva’s favours.
420 This story is narrated in Skanda Purana, about Mandara and a courtesan
named Pingala. Mandara was reborn as Bhadrayu.
421 Ashes.
422 Bhadrasena was the king of Kashmir, and his son was named Sudharma.
The son of the king’s minister was named Taraka. In earlier lives, Taraka
was a cock and Sudharma was a monkey. Both belonged to a prostitute
named Mahananda, who was devoted to Shiva. She made the cock and
the monkey wear necklaces made out of rudrakshas. Because of
Mahananda’s devotion, the cock and the monkey were born as Taraka
and Sudharma.
423 Binduga and Chanchula’s story has been narrated in Volume I. The text
says Vanchuka. This is a typo and we have corrected it.
424 Jalandhara’s death and praise of Shiva.
425 Five gross elements, five subtle elements (tanmatras), five organs of
action, five senses of perception, mind, intelligence and ahamkara.
426 The same as Parameshvari.
427 We have corrected a typo in the text, which reads Surajyoti instead of
Sarasvati.
428 Dhatri is amalaka (a kind of myrobalan), malati is a type of jasmine and
tulasi is the holy basil.
429 Malati was changed to varvari (barbari). This is a kind of wild basil that
is not used in Vishnu’s worship.
430 October–November.
431 The words jnana and vijnana are often used synonymously and both
words mean knowledge. When distinct meanings are intended, jnana
signifies knowledge obtained from texts and gurus, while vijnana
signifies knowledge obtained through inward contemplation and self-
realization.
432 One of Indra’s rarer names.
433 A gopa is a cowherd. Since Krishna dallied with others, Radha abused
him. At this, Sudama became angry with Radha and used harsh words
against her. Consequently, Sudama was cursed by Radha that he would be
born as a demon.
434 A famous sage. In the Mahabharata, Jaigishavya described Shiva’s
greatness to Yudhishthira. He was obviously Shankhachuda’s guru.
435 In general, kavacha means armour. More specifically, it is an amulet,
over which, mantras have been pronounced.
436 One of the eight forms of marriage. In this form, the groom and bride fall
in love with each other and marry, without any other rites.
437 The text says Manda’s son, an obvious typo.
438 Radhika is the same as Radha.
439 An individual who remembers the past life.
440 In the immediate family, within the house.
441 Funeral cakes offered to ancestors.
442 In several places in this chapter, there are typos, with the text saying
suras (gods) instead of asuras. These have been corrected.
443 This means lying completely prostrate on the ground, ashta meaning
eight and anga meaning limb. Eight of one’s limbs must touch the
ground. Though the number eight is sometimes interpreted
metaphorically, literally, it means two feet, two knees, two hands, the
chest and the forehead. These must touch the ground.
444 That is, stars.
445 That is, the sun.
446 Akhandala is one of Indra’s names.
447 The moon.
448 Their respective mothers were married to the sage Kashyapa.
449 Brahma, Vishnu and Shiva being the first three and the nirguna form of
Shiva being the fourth.
450 Since they went to Shiva mentally.
451 Beyond the three gunas.
452 Gopika is the same as gopi.
453 Pushpadanta, a gandharva, is one of Shiva’s famous devotees. Usually,
Chitraratha, king of the gandharvas, is not equated with Pushpadanta.
454 Since Shankara means someone who bestows welfare.
455 There are eight Bhairavas, in charge of the eight directions. Usually, their
names are given as Ruru, Chanda, Krodha, Unmatta, Kapala, Bhishana,
Samhara and Kala. Kshetrapalas are lords of kshetras and sometimes,
Kshetrapalas and Bhairavas are equated.
456 The dual is used, meaning Kartikeya and Ganesha.
457 Those born from body hair.
458 The expression sapta svarga (seven heavens) is unusual and probably
means the seven superior worlds.
459 Jrimbhanastra.
460 A brahmana who is born as a rakshasa.
461 Brahma muhurta is named after Brahma and is an auspicious time just
before dawn, regarded as the last muhurta of the night. The precise hour
depends on the time when the sun rises.
462 There was a hierarchy of warriors. A ratha was an ordinary charioteer. A
maharatha was superior to a ratha and was capable of fighting with ten
thousand warriors simultaneously. An atiratha was superior to a
maharatha.
463 An akshouhini is an army and consists of 21,870 chariots, 21,870
elephants, 65,610 horses and 1,09,350 infantry men.
464 Shankhachuda.
465 Siddhashrama is a hermitage that bestows siddhi. Vata is the Indian holy
fig tree. The river Pushpabhadra is also known as Pushpavaha and is on
the slopes of the Himalayas.
466 Gomanta/Gomantaka is usually identified with Goa.
467 Asana is a posture and mudras are positions of the hand.
468 Ashutosha is Shiva’s name, one who is quickly pleased.
469 Lord of the universe, Shiva.
470 Delivered through the messenger.
471 Vishnu, who severed the heads of Madhu and Kaitabha.
472 Vishnu in his vamana (dwarf) avatara.
473 Killed by Devi.
474 Surya.
475 That is, the 12 Adityas.
476 Clearly, a different Dhumra from the one mentioned earlier.
477 A shataghni is a weapon capable of killing one hundred at once.
478 The great slayer, referring to Kali.
479 Skanda’s.
480 The fire of agneyastra was countered by the shower of parjanyastra.
481 A kind of liquor, distilled from the flowers of the madhuka tree. Also
known as madhvi.
482 Divine weapons are named after specific deities, narayanastra after
Narayana, brahmastra after Brahma and vaishnavastra after Vishnu.
Pashupatastra is named after Pashupati and roudrastra after Rudra.
483 That is, Kali.
484 Kshurapras (kshuras) are arrows with sharp edges.
485 For the asuras.
486 The singular is used.
487 Shiva.
488 Shankhachuda’s.
489 Sacred to Vishnu. The ones found in Gandaki are famous. The shell of
ammonite leaves marks on the shalagrama stone. Depending on shape,
size, colour, dvaras (openings) and chakras (natural marks) there is a
taxonomy of 25 different types of shalagrama. A Lakshmi-Narayana
shalagrama is light dark in colour and has one dvara and four chakras.
490 Logically, this should be Shankhachuda, not Jalandhara.
491 Gandhavati is another name for Satyavati.
492 This doesn’t sound logical. Why should Vyasa hear about this from
Skanda?
493 That is, Kashi/Varanasi.
494 Parvati had covered Shiva’s third eye.
495 Andha means blind. Darkness has the same root.
496 Another name for Hiranyaksha. Hiranyaksha/Hiranyanetra means the
golden-eyed one.
497 That is, Hiranyakashipu. Their parents were Kashyapa and Diti.
498 Goes to heaven.
499 Pradakshina is more specific than a mere act of circumambulating. This
circling or circumambulation has to be done in a specific way, so that the
right side (dakshina) always faces what is being circled.
500 We have earlier been told that Hiranyakashipu was the elder brother, not
the younger one. They were actually twins. There is no inconsistency,
because, for twins, there are two notions of who is older—the one who is
born first, or the one who is conceived first (and born later).
501 The composition of these Andhaka chapters is quite different. The
sentence constructions make comprehension difficult. Sometimes, the
sentences are incomplete. This makes it difficult to understand and
translate and some liberties have been taken.
502 Past, present and future.
503 Brahma.
504 There is an inconsistency. Having earlier used the dual, the text now
mentions three ministers. With three, the names are Duryodhana,
Vaidhasa and Hasti.
505 That is, Brahma.
506 Jahnu’s daughter, Ganga.
507 The use of the word rakshasa is unusual, since rakshasas are different
from daityas/danavas.
508 Reporting Shiva’s words. The words are full of sarcasm. Surya’s son is
Yama.
509 Viraka was a leader of Shiva’s ganas.
510 Earlier, the ministers reported Shiva’s words. These are their own words.
511 Meaning difficult to understand, since they were sarcastic.
512 Viraka.
513 They were defeated.
514 Daksha’s daughter, Sati.
515 Viraka.
516 Brahmi is the Shakti associated with Brahma, Narayani with Narayana.
517 Bidoujasa is Indra’s name. Bidoujasi is Indra’s Shakti.
518 Respective Shaktis of Agni (Vaishvanara) and Yama.
519 Nairrita’s Shakti.
520 Toyalaya is Varuna’s name and Toyalika is Varuna’s Shakti.
521 That is, Vayu’s Shakti.
522 Kubera’s Shakti, known as Yaksheshvari.
523 Shiva.
524 The messenger’s.
525 Standard rules were followed in any fight—like not attacking the injured,
those without weapons and those who were running away.
526 Shiva. Shiva burnt down Smara or Kama, the god of love.
527 Druhina is one of Brahma’s names, Maghavan one of Indra’s.
528 Hiranyakashipu’s son, Prahlada.
529 That is, Indra.
530 Lord of bhutas, Shiva.
531 The asura.
532 Thought not explicitly stated, Shiva’s vyuha was in the form of a
mountain.
533 Kavya is one of Shukracharya’s names.
534 Kana is small quantities of grain. One subsists on the smoke (dhuma)
from burning this.
535 The sage Shilada prayed to Shiva and obtained Nandi as a son.
536 Shiva drank the poison at the time of the churning of the ocean.
537 The name of a specific hell that is full of blinding darkness.
538 The word shukra also means semen.
539 This entire paragraph constitutes the mantra.
540 Arani stands for the two churning sticks used to kindle a fire, by rubbing
them against each other.
541 Panava is a kind of musical instrument.
542 Beyond the trinity of Brahma, Vishnu and Rudra.
543 An expression typically used for those who practice tantra.
544 Vajasana is one of Shiva’s names.
545 Probably meaning those followed by Brahma, Vishnu and Rudra.
546 The great divinity. Naturally, the text doesn’t have any numbering. We
have added that for convenience. As stated, the names amount to 100, not
108. But that’s because a few names are repeated, and we have avoided
the double counting.
547 One with malformed eyes.
548 With the half-moon on the crest.
549 Immortality.
550 Eternal.
551 Fixed, immobile.
552 With a blue throat.
553 Wielder of Pinaka.
554 With eyes like those of a bull.
555 The great one who cannot be known.
556 One who grants all desires.
557 Kama’s enemy.
558 One who burnt down Kama.
559 One who can assume any form at will.
560 With matted hair.
561 With a terrible form.
562 Lord of mountains.
563 Terrible one.
564 One who wears a garland.
565 With red garments.
566 One who burnt down Kala.
567 One whose vows are mysterious.
568 One whose mantra is secret.
569 The deep one.
570 One who can be reached through sentiments.
571 Reservoir of anima and other qualities.
572 One who bestows prosperity on the three worlds.
573 Brave one.
574 Slayer of brave ones.
575 Terrible one.
576 With a distorted form.
577 Fleshy one.
578 Skilled one.
579 Devourer of great flesh.
580 Mad one.
581 Terrible one.
582 The great lord.
583 One who drives away the three worlds.
584 Greedy one.
585 Hunter.
586 Destroyer of the sacrifice.
587 Associated with the son of the Krittikas.
588 One who wears a hide.
589 One who wears the hide of an elephant.
590 One who is agitated.
591 One whose ornaments are serpents.
592 One who gives support.
593 One who is a spirit.
594 One who is worshipped by terrible shakinis, shakini is a kind of
demoness.
595 One who is not terrible.
596 One who kills terrible daityas.
597 One whose roar is terrible.
598 Lord of the forest.
599 One with ashes on the limbs.
600 The complicated one. Or one with matted hair.
601 Pure one.
602 Served by hundreds of bherundas, a bherunda is an awful bird.
603 Lord of bhutas.
604 Master of bhutas.
605 Refuge of the five elements.
606 One who travels through the sky.
607 Angry one.
608 Cruel one.
609 Fierce one.
610 Chandi’s lord.
611 Chandika’s beloved.
612 Lofty one.
613 One with wings.
614 One who always drinks liquor (asava).
615 Lelihana is one of Shiva’s names, like a serpent.
616 The immensely terrible one.
617 Death.
618 One who cannot be approached by death.
619 One who is death to Death.
620 The great army.
621 One who resides in cremation grounds and forests.
622 Attachment.
623 Non-attachment.
624 One who becomes blind with attachment.
625 Worshipped by hundreds who are devoid of attachment.
626 Vasava’s younger brother.
627 Truth.
628 Falsehood.
629 One whose form is existence.
630 One whose form is non-existence.
631 One without a cause.
632 Lord who is half male and half female.
633 The sun.
634 With the resplendence of hundreds of crores of suns.
635 Sacrifice.
636 Lord of sacrifices.
637 Terrible one.
638 The lord.
639 One who bestows boons.
640 The auspicious one.
641 That he was the son of Shiva and Parvati, before being given to
Hiranyaksha.
642 Panchamrita has five kinds of amrita—milk, curd, ghee, honey and
sugar. Drona is a measure of capacity.
643 A perfumed paste, consisting of equal portions of camphor, agallochum,
musk and kakkola (a berry).
644 Champaka is a tree with yellow and fragrant flowers, raja-champaka is a
larger variety of this; dhattura is the white thorn apple; karavira is
oleander (nerium odorum); kusheshaya is water lily; malati is a kind of
jasmine with white flowers; karnikara is Pterospermum acerifolium,
often known as bayur; kadamba is a flower that blossoms at the time of
the rains; bakula is a flowering tree; utpala is blue lotus (or water lily);
mallika is a kind of jasmine; shatapatri is a lotus with a hundred petals;
sindhuvara (sindhuvaraka) is the shrub Vitex negundo; kimshuka is a tree
with orange-red flowers, flame of the forest, Butea frondosa; bandhuka is
a shrub (Pentapetes phoenicia) with red flowers, also known as
bandhujiva; punnaga is white lotus; keshara (also known as
nagakeshara) is a flowering tree; navamalli (navamallika) is jasmine;
chibilika is probably the red hibiscus; kunda is a kind of jasmine;
muchukunda is a kind of karnikara; mandara is the coral tree; bilva is a
tree sacred to Shiva; drona is a tree with white flowers; murubaka is
almost certainly a typo for kurubaka, a kind of amaranth; vrika is the
bakavriksha tree; granthiparna is a fragrant tree; damanaka is Artemisia
indica; chuta is mango; devagandhari is a medicinal herb; brihatpatri is
the Indian fig tree; kusha and durva are sacred grass; nandyavarta is a
medicinal herb; agastya is Sesbania grandiflora; shala is a tall tree
(Shorea robusta); devadaru is a kind of pine; kanchanara (kovidara) is
the Indian coral tree; and kuruntaka is the red amaranth.
645 The sun.
646 The moon.
647 If one counts, there are 10 verses in the prayer. So, the eight probably
means—as the sun, as the moon, as wind, as fire, as water, as space, as
earth and as the atman.
648 Varanasi is known as Avimukta.
649 That is, Venus.
650 The Shukreshvara temple (lingam) is in Varanasi and the well also exists.
651 That is, Friday.
652 Prahrada is also written as Prahlada.
653 When Hiranyakashipu instructed them to do this.
654 The story is narrated in Skanda Purana.
655 A vigorous form of dance, performed by Shiva, but also performed by
other divinities.
656 Bana could have asked for emancipation instead.
657 Matrikas are divine mothers. The usual list of Matrikas has eight,
Brahmi, Maheshvari, Chandi, Varahi, Vaishnavi, Koumari, Chamunda
and Roudri. But this list is not standardized.
658 All these are the names of different apsaras. Here, the text says
Kushmanda’s daughter. Subsequently, it says Kumbhanda’s daughter. For
the sake of consistency, we have made it Kumbhanda’s daughter.
659 Kartika is October/November and Magha (also known as Madhava) is
January/February.
660 The twelfth lunar day.
661 There are four elephants that dwell in the four directions. These are
known as diggajas, the elephant (gaja) for a direction (dik).
662 Banasura’s minister.
663 Krishna’s son was Pradyumna and Pradyumna’s son was Aniruddha.
664 Chitralekha. Chitralekha and Usha had been reborn, and Chitralekha
remembered her past life.
665 Krishna’s father.
666 Tritiya is the third lunar day and chaturdashi is the fourteenth. Jyeshtha
is May/June.
667 Madhu’s descendant, that is, Aniruddha.
668 That is, Aniruddha.
669 Kumbhanda already knew that he was Krishna’s grandson.
670 Satyaki’s name.
671 Balarama.
672 That is, Yadavas.
673 Bana.
674 Corrected from Kushmanda.
675 Kotaris, also known as Kotavis, are naked manifestations of feminine
divinities.
676 The name of Vishnu’s/Krishna’s bow.
677 Divine weapons named after Brahma, Vayu, Agni, Parjanya and
Narayana. His own weapon probably means pashupatastra.
678 Jvara means fever, being used as a weapon.
679 Balarama.
680 A living being has four states—waking, dreaming, sleeping and turiya.
Turiya is the fourth state, when one perceives union between the human
soul, jivatman, and the brahman.
681 A weapon that causes jrimbhana (yawning) and puts a person to sleep.
682 Krishna.
683 Balarama.
684 The text uses the word rathanga, part of a chariot. Here, that means a
wheel and is a term used for a chakra.
685 A story narrated in Volume I.
686 Shiva is telling Banasura this.
687 This is said to Krishna.
688 This is an inconsistency. Since the expression ‘great sage’ has been used,
it should be Vyasa asking Sanatkumara and not Narada asking Brahma.
689 Alidha is a posture where the right knee is bent in front and the left leg is
drawn back. Pratyalidha is the opposite, with the left knee bent in front
and the right leg drawn back. Sthanaka means to stand vertically in one
place.
690 Shatadhriti, the performer of one hundred sacrifices, is one of Brahma’s
names.
691 That is, Kashi.
692 One whose garment is a hide.
693 Hiranyakashipu.
694 That is, brahmanas.
695 A weapon in the form of mantras.
696 The tiger.
697 Literally, lord of the tiger. There is a Vyaghreshvara temple in Andhra
Pradesh, East Godavari district.
698 Of the daityas.
699 Shambara was an asura famous for his knowledge of maya.
700 Kanduka means ball. The Kandukeshvara temple is in Varanasi.
However, the famous Jyeshtheshvara temple is in Srinagar.
OceanofPDF.com
701 Rudra has more than one manifestation. This samhita is so named
because it speaks of one hundred (shata) different manifestations of
Rudra. As one goes down the list in this samhita, ignoring names that
occur more than once, one has a list of 94—(1) Sadyojata; (2) Vamadeva;
(3) Tatpurusha; (4) Aghora; (5) Ishana; (6) Sharva; (7) Bhava; (8) Rudra;
(9) Ugra; (10) Bhima; (11) Mahadeva; (12) Arddha Nari-Nara; (13) One
each for the 28 dvapara yugas; (41) Nandi; (42) Bhairava; (43)
Virabhadra; (44) Sharabha; (45) Sharabha; (46) Grihapati; (47)
Yaksheshvara; (48) Mahakala; (49) Tara; (50) Bala; (51) Shri Vidyesha
Shodasha; (52) Chinnamastaka; (53) Dhumavat; (54) Bagalamukha; (55)
Matanga; (56) Kamala; (57) Kapalin; (58) Pingala; (59) Virupaksha; (60)
Vilohita; (61) Shastri; (62) Ajapada; (63) Ahirbudhya; (64) Shambhu;
(65) Chanda; (66) Durvasa; (67) Hanuman; (68) Mahesha; (69) Vrisha;
(70) Pippalda; (71) Vaishyanatha; (72) Dvijeshvara; (73) Yatinatha
Brahma-Hamsa; (74) Krishna-darshana; (75) Avadhuteshvara; (76)
Bhikshuvarya; (77) Sureshvara; (78) Brahmachari/Jatila; (79) Sunartaka-
nata; (80) Virtuous brahmana; (81) Ashvatthama; (82) Kirateshvara and
twelve jyotirlingams. While this total is 94, if one counts names that
occur more than once, one does reach 100. There are accounts in this
samhita that repeat incidents already mentioned in earlier parts of Shiva
Purana.
702 Ganesha.
703 White-Red.
704 Literally, instantly born or newly born.
705 Sadyojata.
706 This is Sadyojata avatara.
707 Red.
708 Brahma.
709 This is Vamadeva avatara.
710 With yellow garments.
711 There are variations of the gayatri mantra, addressed to specific devas.
The one mentioned here is Rudra-Mahadeva gayatri or Shankara gayatri.
As cited in Mahanaryana Upanishad, it is ‘tatpurushaya vidmahe
mahadevaya dhimahi tanno rudra prachodoyat’. ‘May we comprehend
that Purusha. For that, we meditate on Mahadeva. May Rudra urge us
towards that objective.’
712 Brahma’s.
713 This is Tatpurusha avatara.
714 This is Aghora avatara.
715 This is Ishana avatara.
716 The jivatman. Ishana is established in the jivatman, Tatpurusha in nature,
Aghora in intelligence, Vamadeva in ahamkara and Sadyojata in the
mind. For senses of perception (jnanedriyas), Ishana presides over the
ears, Tatpurusha over the skin, Aghora over the eyes, Vamadeva over the
tongue and Sadyojata over the nose. They are thus respectively associated
with sound, touch, form, taste and smell. For organs of action
(karmendriyas), they are respectively associated with the mouth, hands,
feet, the anus and the genital organs. There is also an identification with
the five gross elements—Ishana with space, Tatpurusha with wind,
Aghora with fire, Vamadeva with water and Sadyojata with earth. In a
five-faced lingam, Sadyojata will face the west, Tatpurusha will face the
east, Vamadeva will face the north, Ishana will face upwards and Aghora
will face the south.
717 Sharva presides over earth, Bhava over water, Rudra over fire, Ugra over
wind, Bhima over space, Pashupati over the jivatman, Ishana over the sun
and Mahadeva over the moon.
718 The word pashu indicating all living beings.
719 Eight forms have been mentioned and the adjective ‘eighth’ doesn’t
belong here. This form transcends the preceding eight forms.
720 Brahma’s earlier creations were through his mental powers.
721 Half-woman and half-man.
722 Brahma’s son Daksha, Daksha’s daughter Aditi, Aditi’s son Vivasvat
(Surya) and Vivasvat’s son Vaivasvata Manu.
723 In every dvapara yuga, there is a different Vyasa.
724 Since Shiva is speaking to Brahma, this is an inconsistency.
725 Sixty thousand sages who are the sizes of thumbs. They precede the
sun’s chariot.
726 The word atthasa means loud laughter.
727 In this manvantara, there have been 28 cycles of the four yugas and 28
dvapara yugas, with a Vedavyasa born in each dvapara yuga.
728 The text uses the expression kayavatara, where the avatara assumes a
physical body. A slight modification is kayavarohana, descent in the
form of a physical body. Kayavarohan or Karvan is in Vadodara district
in Gujarat and is believed to be the place where Lakulisha (literally, the
lord with a staff) was born. The Lakulisha lingam and temple exist in
Karvan.
729 The three horizontal lines on the forehead, indicative on devotion to
Shiva, explained in detail in Volume I.
730 4 × 28 = 112, four for each dvapara yuga.
731 Meaning Krishna Dvaipayana.
732 Without descendants, the ancestors would descend downwards, into hell.
733 Performer of one hundred sacrifices, Indra’s name.
734 From nandati, to cause delight. Nandi is one who brings delight.
735 Meaning the sages Vasishtha and Agastya, who were born through Mitra
and Varuna.
736 That is, Shilada.
737 Shalankayana and Shilada.
738 Usually, the land of the five rivers, Panchanada, is identified as the
Punjab. In this particular case, that identification is not obvious. There is
also the Pancheshvara temple to Shiva, along the border between India
and Nepal.
739 There is a Japeshvara temple in Japadakatte, in Kodagu district of
Karnataka.
740 Salokya is the ability to reside with the Lord, samipya is proximity to the
Lord, sarupya is to be like the Lord in form and sayujya is identification
with the Lord. These are different grades of emancipation.
741 Chamaras, made of yak hair.
742 Svayambhu is the one who created himself. Aja is one without origin.
743 Meaning Shiva.
744 The three Vedas, Rig, Sama and Yajur.
745 With Atharva Veda added.
746 Kratu is one of Vishnu’s names.
747 From the root word rud, meaning to cry or weep.
748 From the root word bhesh, meaning to cause dread.
749 One who devours sins.
750 Yama’s companion, who maintains this tally.
751 There are different accounts about how Brahma’s fifth head was severed.
752 Literally, Shatarudriya means one hundred Rudras and is a mantra to
Rudra, from the Yajur Veda.
753 Sacchidananda—The supreme brahman or paramatman, truth
(alternatively existence), consciousness and bliss.
754 Literally, the vow (vrata) of the skull (kapala). There are variants of this,
including some that are specific to tantra. The left hand holds a skull,
used as a begging bowl for alms. The right hand holds a staff, with a skull
at the top. In this case, Brahma’s fifth head stuck to Bhairava’s hand.
Also known as the kapalika vrata.
755 Literally, killing of a brahmana and the personified form of the resultant
sin.
756 The 26 tattvas of samkhya.
757 The stage of emancipation when everything is extinguished.
758 Vishnu.
759 That is, Mount Meru.
760 Varanasi is known as Avimukta, the city that grants emancipation.
761 The Kapala Bhairava (Laat Bhairava) temple is on the outskirts of
Varanasi (to the north-east) and the pond there is identified as
kapalamochana tirtha.
762 The eighth lunar day.
763 The ashtami on which Kalabhairava was manifested.
764 Shardula is usually translated as tiger. From what follows, it will be
apparent that this translation is avoidable here. What is meant is
Sharabha.
765 Considering that Vishnu’s attendants, Jaya and Vijaya, were insolent,
Sanatkumara cursed them that they would be born as daityas.
766 Virabhadra.
767 Akhandala is Indra’s name and Akhandala’s bow means the rainbow.
768 Vishnu’s fish avatara.
769 Respectively, Vishnu’s tortoise and boar avataras.
770 Vishnu’s dwarf avatara.
771 This sentence and the next are difficult to understand and liberties have
been taken.
772 Vishnu’s name.
773 The story has been narrated in Volume I.
774 It was crafted by Vishvakarma, the architect of the gods.
775 Which are part of the worlds.
776 Nrisimha’s.
777 The sun.
778 Sharabha’s lord, this incarnation is known as Sharabha.
779 In the form of Nrisimha.
780 From the root that means to take away or remove. It also means to seize
or carry away.
781 Shravanam, kirtanam, smaranam, sevanam, dasyam, archanam,
vandanam, sakhyam and atmarpanam. Respectively, constant hearing,
chanting, remembering, tending, serving, worshipping, prostrating,
friendly conduct and surrender.
782 Probably meaning lions here.
783 There is a Narmadapuram district in Madhya Pradesh, which used to be
named after the Narmada before it was renamed Hoshangabad.
784 The lineage one is born into.
785 A householder is meant to observe five great yajnas ever day—brahma-
yajna (worship of learning), pitri-yajna (worship of ancestors), deva-
yajna (worship of devas), nri-yajna (worship of humans) and bhuta-yajna
(worship of other beings).
786 Approved for a brahmana—studying, teaching, performing sacrifices,
officiating at sacrifices of others, donating and receiving gifts.
787 The three kinds of hardship relate to adhidaivika (destiny), adhibhoutika
(nature) and adhyatmika (one’s own nature). Manikarnika is a famous
ghat, along the river Ganga in Varanasi. Vishveshvara lingam means the
one in Kashi Viswanath (Vishvanatha) temple. There is an Adi Keshava
temple in Varanasi and of course, the Kalabhairava temple.
788 The same as Viresha.
789 Literally, the well of the moon. Located in the Siddheshvari temple.
790 Offered as alms, without his actually begging for it.
791 Five products obtained from a cow—milk, ghee, curd, cow’s urine and
cow dung.
792 Chandrayana is a kind of fasting that follows the progress (ayana) of the
moon (chandra). On the full moon night, one only eats fifteen mouthfuls
of food. For the fifteen lunar days following the full moon, this is
decreased by one mouthful per day. For the fifteen lunar days following
the new moon, this is increased by one mouthful per day.
793 Ganga flows in heaven, earth and the nether regions.
794 Sukta is a hymn. Literally, the word means ‘spoken well’.
795 Desire-eight, that is, the desired eight, or the eight chanted to satisfy a
wish. A stotram with eight (ashtakam) verses from Kashi Khanda of
Skanda Purana.
796 Hymn of praise.
797 Texts that set out rules and rituals for householders.
798 Brihaspati (Jupiter)
799 Lagna is the specific rashi (zodiacal sign) which is on the horizon at that
time.
800 The moon.
801 Since tamas means darkness and rajas means dust, this is a pun.
802 Asita and Devala were two famous rishis. Sometimes, they are referred
to as two distinct individuals. Sometimes, they are referred to as one
individual.
803 Nishkramana means to take out and the father makes the son go out and
look at the sun.
804 The samskara of piercing the ear, done between the first and the fifth
year.
805 Upanayana is a sacred thread ceremony. The text actually uses the word
upakarma. This samskara marks the beginning of studies of the Vedas.
806 Shiva.
807 Brahma.
808 Burnt down by Shiva, Kama became Ananga, the one without a body.
809 Indra, the one who rides a cloud.
810 Grihapati instated his own lingam.
811 What has been described actually amounts to more than a year.
812 This is said in sarcasm, since in the disguise of Goutama, Indra seduced
Ahalya and was cursed by Goutama.
813 This is the garhapatya fire that burns in households.
814 Indra rules over the east and Dharmaraja (Yama) over the south. Thus,
Agni’s direction is the south-east.
815 This still exists in Varanasi but is not that well known any more.
Agnishvara ghat is better known.
816 Since the digestive fire exists within every being.
817 An unusual way to refer to Narada.
818 Jataveda is Agni’s name.
819 Performing austerities with four fires on four sides and the sun overhead.
820 Such a person has no relative who can perform the funeral rites.
821 The one who purifies, one of Agni’s names.
822 It is difficult to make sense of this sentence, which might refer to a
pregnant woman.
823 Agni’s name.
824 Offerings of food.
825 Blue in the throat.
826 The reverse belief is also held, including in astrology, with Rahu as the
head and Ketu as the body. Here, Ketu is the head and Rahu is the body.
827 Yakshapati, the lord of yakshas, the same meaning as Yaksheshvara and
Yakshanatha.
828 Lord of the worlds. The feminine is Bhuvaneshi.
829 Meaning, anything material in nature. Hence, false and impermanent.
830 Surabhi was Kashyapa’s wife. Though it is often stated that there are
eleven Rudras, the names of these eleven Rudras varies from place to
place. The numbering is given in the text.
831 Ishana’s direction is the north-east.
832 As will become evident, this means Atri.
833 The text says Traikshakula, but Rikshakula is the more standard name.
River Nirvindhya is speculatively identified as a tributary of Warda.
834 Atri’s prayer does not identify a specific divinity.
835 Vishnu sleeps on the naga Ananta.
836 That is, Dattatreya.
837 A vrata observed on ekadashi, the eleventh lunar day, involving fasting.
Dvadashi is the twelfth lunar day. The fast has to be broken on dvadashi.
838 That is, Vishnu.
839 Since it originally belonged to Shiva.
840 Kala appeared in the form of a sage before Rama, to tell Rama that it was
time for him to leave the earth. While Kala and Rama were conversing in
private, the rule was set that no one would interrupt, under the pain of
death. When Lakshmana (Soumitri) interrupted, instead of killing him,
Rama banished him.
841 Durvasa.
842 Krishna.
843 Ganga.
844 Hamsa and Dimbhaka (also called Dibhaka) were Jarasandha’s generals.
They were indirectly killed by Krishna. Directly, they separately
committed suicide in the Yamuna, after hearing the false news that the
other one had died. The Mahabharata narrates this but does not say
anything about these two having insulted Durvasa.
845 In the Valmiki Ramayana, Rishyamukha is to the north of the Vindhyas.
The region has also been identified as the region around the
Tungabhadra.
846 By Sukantha, the text means Sugriva.
847 The text has earlier used the word kapi, meaning monkey. We have
translated kapi as monkey. Though vanara also means monkey, we will
leave the word untranslated, to indicate that the translation of kapi/vanara
as monkey, is misleading in this context.
848 To Lanka.
849 Rama.
850 Hanuman.
851 The medicinal herb on Gandhamadana.
852 Mahiravana was a rakshasa who abducted Rama and Lakshmana to the
nether regions. Hanuman killed him and rescued the brothers. This is not
a story that figures in Valmiki Ramayana, though it features in other
versions of the Ramayana.
853 An unusual way to refer to Sanatkumara.
854 In one of her manifestations, Shri (Lakshmi) was born as the daughter of
the sage Bhrigu and his wife, Khyati.
855 Physician of the gods.
856 The moon.
857 Vishnu’s sword, Nandaka, also emerged from the churning of the ocean.
858 Surya.
859 In his form as Mohini, Vishnu deluded the asuras.
860 Since Nandi is speaking to Sanatkumara, this is an inconsistency.
861 Devas and asuras sat down in two different rows to drink amrita. Asuras
handed the amrita over to Vishnu, in the form of Mohini, to distribute it.
862 Vrishabha or Vrisha, a bull.
863 The devas are sometimes listed as 33—8 Vasus, 11 Rudras, 12 Adityas
and 2 Ashvins. The text doesn’t tell us which eight were singled out for
the curse. But, given the number eight, it might mean the Vasus.
864 Chyavana was Bhrigu’s son.
865 King Kshuva was Vishnu’s devotee and Kshuva, aided by Vishnu and the
gods, fought against Dadhichi, who had obtained boons from Shiva. The
story has been narrated in Volume I.
866 The gods had asked Dadhichi to keep and protect their weapons, since
they were scared the asuras would take them away. When the gods did
not return for a very long time, Dadhichi got tired of looking after the
weapons. He dissolved them in water and drank it. Thus, the weapons
became part of Dadhichi’s bones.
867 In the singular, addressed to Indra.
868 Suvarcha delivered here the ashvattha tree, the holy fig tree. Pippala is
another name for the holy fig tree. Pippalada means someone who eats
the fruit of the pippala tree.
869 Madhuparka is a mixture of honey and water, customarily offered to a
guest.
870 Saturn. There is a story that Pippalada learnt he lost his parents because
of Shani. He performed austerities and using the strength of austerities,
brought Shani to the pippala tree, breaking his legs. Since then, Shani has
been scared of Pippalada and Shani is pacified by taking Pippalada’s
name or worshipping a pippala tree.
871 Rasa means the emotional flavour, or state of mind. Eight (or nine) rasas
are described—shringara (romance), hasya (laughter), roudra (fury),
karuna (compassion), bibhatsa (disgusting), bhayanaka (terrible), vira
(heroic), adbhuta (extraordinary) and shanta (peace). Shringara is the
one connected with love and sensual pleasures. The word also means
beautification.
872 In the case of a pledge, this is meant to signify truth in thoughts, words
and deeds.
873 The text says vani, meaning speech. We have corrected it to vahni, fire.
874 The name Mahananda means great joy. So, this can also be construed as
bringing happiness to Mahananda.
875 An inferior kshatriya.
876 Prayashchitta is a rite of atonement.
877 The mudra signifying freedom from fear. The last hand held Pinaka.
878 Padmakara has not been mentioned earlier. This probably refers to the
Taraka and Sudharma story, mentioned earlier.
879 Bhilla is a mountain-dwelling tribe. Bhilli is the feminine.
880 Yati is an ascetic.
881 Lord who is a yati, or lord of yatis, with the same meaning as Yatinatha.
882 That bit of accumulated karma that has come to fruition in the present
life.
883 A swan.
884 Nishadhas were hunters and fishermen. There were different nishadha
kingdoms. This particular Nishadha or Naishadha kingdom had a capital
in Nalapura (Nala’s city), identified with Narwar in Madhya Pradesh. The
Vidarbha/Vaidarbha kingdom had a capital in Kundinapuri, identified
with Kaundinyapur in Maharashtra.
885 Achala means someone who does not move. The Achaleshvara
(Achalesha) temple is near Mount Abu, confirming the identification of
Arbuda with Mount Abu.
886 The swan acted as a messenger between the two.
887 Shraddhadeva Manu.
888 The Rig Veda has several suktas addressed to the Vishvadevas and it is
difficult to pinpoint which two are meant.
889 This probably means Nabhaga, not Shraddhadeva.
890 Brihaspati.
891 An avadhuta is an ascetic who has renounced all worldly attachments.
However, it also has the nuance of someone who has been cast off from
society and has been excluded by it.
892 From the root jiv, meaning to revive, or come to life.
893 A mendicant.
894 The supreme bhikshu.
895 Feminine of brahmana.
896 The thirteenth lunar day.
897 The text uses the word samanta, which means a neighbouring king who
pays tribute and is a vassal. This vassal king had become an enemy.
898 Identified with the village known as Ekachakra, in Birbhum district of
West Bengal.
899 The prince’s name.
900 There are grains left after a crop has been harvested, or after grain has
been milled. If one subsists on these leftovers, that is known as
unchavritti.
901 Namo Shivaya (na-mo-shi-va-ya). Mantra with five (pancha) aksharas.
902 Lord of the gods.
903 Hari is one of Indra’s names.
904 Weapon named after Aghora.
905 That is, a cake.
906 Meaning, a person with matted hair.
907 Literally, an excellent dancer and actor.
908 Virtuous brahmana.
909 Since he was descended from Brahma and Brahma originated from
Vishnu.
910 The two clearly means Himalaya and Menaka. Each statement has a
double meaning, an obvious negative one and a deeper, positive one.
Consequently, Himalaya bestowed his daughter reluctantly and wasn’t
emancipated.
911 He was born from a pot.
912 The knowledge of the bow, that is, the art of fighting.
913 Dronacharya was the acharya for both the Pandavas and the Kouravas. A
maharatha was a great warrior, greater than a ratha (a warrior), one who
could take on 10,000 warriors at one go. The six maharathas on the
Kourava side means at the time of the Kurukshetra War. There is no such
simple listing of six in the Mahabharata. But Bhishma, Drona,
Ashvatthama, Karna, Bhagadatta and Kripacharya are probably
meant/being referred to here.
914 As a result of his devotion towards the Kouravas, he sided with them.
915 Meaning, Abhimanyu.
916 Jishnu is Arjuna’s name, and his daughter-in-law was Uttara,
Abhimanyu’s wife.
917 Ashvatthama.
918 Ashvatthama is immortal.
919 In the gambling match. Duryodhana is also known as Suyodhana.
920 Surya gave a plate/vessel. As long as Droupadi had not eaten, this
plate/vessel would be full of food and could be used to offer hospitality to
guests. Durvasa arrived after Droupadi had eaten.
921 There were remnants of some vegetables left on the plate/vessel and
Krishna ate these. Since Krishna was satisfied, the entire world, including
Durvasa’s disciples, were satisfied.
922 The Mahabharata doesn’t mention this.
923 Vyasa fathered both Dhritarashtra and Pandu.
924 Brahma’s lifespan consists of two parardhas. The text means that at the
end of Brahma’s lifespan, everything material is destroyed.
925 Indra.
926 Arjuna.
927 A mountain in the Himalayas, sometimes identified with Mandara,
though not invariably so.
928 Including Droupadi.
929 Made out of clay.
930 Indra’s spies.
931 Agni.
932 Arjuna was Indra’s son.
933 Anga-nyasa is the mental appropriation (nyasa) of different limbs of the
body (anga) to different divinities. Kara-nyasa is similarly done to
different parts of the hand (kara). This is an act of purification.
934 In a fire.
935 The text uses the word shringam, which should be translated as horn.
But a boar does not have horns and shringam actually means something
pointed. Therefore, we have translated this as tusk.
936 Stated in the singular.
937 Kirata means hunter. Kirateshvara means lord of kiratas.
938 This is one variant of the famous shloka that lists the twelve
jyotirlingams. Geographically, ten can unambiguously be identified. But
the geographical identification of Bhimashankara (in the region of
Dakini) and Nagesha (in the forest of Daruka) is not that robust.
939 Soma is a name for Chandra, the moon. Somanatha and
Somesha/Someshvara have the same meaning, the moon’s lord. The
lingam and temple are in Sourashtra, Gujarat. When cursed, the moon
bathed in the Sarasvati river there and prayed to Shiva. Chandra was
thereby cured. Chandrakunda still exists in the temple.
940 Shrigiri is Shrishaila, in Andhra Pradesh. When his younger brother,
Ganesha, got married, Kartikeya was angry. He left Kailasa and went
away to Mount Krouncha. Shiva and Parvati went to visit him there and
stayed on in Shrishaila, near Mount Krouncha.
941 A mountain.
942 Mount Vindhya worshipped Shiva. Shiva is present in two lingams there.
Omkara or Omkareshvara is on the island of Mandhata, along the banks
of Narmada, in Khandwa district of Madhya Pradesh. The second lingam
is on the bank of the river and is known as Amareshvara (Mamaleshvara).
As worshipped by Vindhya, the parthiva lingam was in the shape of
OUM.
943 Kedareshvara/Kedaranatha is in Kedarnath, on the shores of Mandakini
river. Kedara means field and Kedaranatha is the lord of the field,
implying that he bestows the crop of emancipation.
944 There is a problem in unambiguously identifying the geographical region
known as Dakini. The Bhimashankara lingam is usually identified as the
one near Pune. However, the mention of the king of Kamarupa places this
in Assam and there is a Bhimashankara temple near Guwahati. The
destruction of Bhimasura is sometimes identified with the destruction of
Tripura. But Shiva also killed Bhimasura, the son of Kumbhakarna, when
requested by a king of Kamarupa, usually named Priyadharma (not
Sudakshina).
945 Meaning Kubera.
946 The Narmada river, known as the southern Ganga.
947 Vaidyanatha (the lord as a vaidya) is in Deoghar district, Jharkhand.
Ravana worshipped Shiva and one by one, offered each of his heads. The
word vaidya means physician and when Ravana was hurt in this way,
Shiva healed him. The word ‘deceit’ is probably explained by the
anecdote of Ravana attempting to take the lingam back to Lanka. He was
tricked into placing the lingam down on the ground (an act that was not
permitted) and once placed on the ground, the lingam did not move from
the spot.
948 Nageshvara is usually identified as being in Dwaraka, but that
identification is not proven. The crux is the location of Darukavana.
There was a rakshasa named Daruka, who imprisoned Shiva’s devotee,
Supriya, and Darukavana means the forest of Daruka.
949 Setu means bridge and bandha means construction. Setubandha means
construction of the bridge. Metaphorically, Setubandha can also be
interpreted to mean as the bridge that frees one from bonds. Jivanmukta
means a person emancipated (mukta) while he is still alive (jivan).
950 Ghushma was Sudeha’s sister. Out of jealousy, Sudeha killed her sister’s
son. Ghushmeshvara is usually identified as the lingam near Aurangabad.
That identification is based on the identification of Devagiri or
Devashaila, the mountain of the gods. Daulatabad’s former name used to
be Devagiri.
OceanofPDF.com
951 The samhita with one crore Rudras.
952 Since Shata Rudra Samhita has ended and Koti Rudra Samhita is about
to commence, it is almost as if the text starts afresh, with an invocation,
before the dialogue between Suta and the rishis.
953 This is a restatement of the shloka naming the twelve jyotirlingams, with
minor variations in the words used.
954 Antyaja can loosely be translated as outcaste. Literally, it means someone
who is born in the extremities (of the main habitation). Mleccha can
loosely be translated as barbarian but means someone who does not speak
Sanskrit.
955 Subsidiary or minor lingams.
956 This probably pins it down to Mahisagar district.
957 Since Bhrigukaccha is clearly Bharuch, this causes a geographical
problem. There are several Shiva temples (lingams) in Bharuch, but
Mallikarjuna is far away.
958 The Avimukteshvara lingam is inside the Kashi Vishvanatha temple.
959 This is near the Kashi Vishvanatha temple.
960 The present Tilabhandheshvara temple is in Bengali tola.
961 Ocean should not be interpreted literally. It probably means the Varuna
river, which is where the Sangameshvara temple is now, at the confluence
of the rivers Ganga and Varuna.
962 It is possible that this is a reference to the Arddha-Narishvara temple in
Guptakashi.
963 The river Tapi or Tapati.
964 Dharma, artha, kama and moksha.
965 That is, Ayodhya.
966 That is, Puri.
967 Achaleshvara is also on Mount Abu.
968 There is a Brahmapuri in Maharashtra, but that’s not in Chitrakuta.
969 The Kamada Nathaji hill in Chitrakuta. Kamada means one who grants
desires.
970 Atri’s wife.
971 The text uses the singular.
972 In the reverse, or counterclockwise direction.
973 Anasuya.
974 In general, achamana means ablutions. More specifically, it means
rinsing the mouth with water.
975 That is, praised Ganga.
976 In this case, meaning Ganga.
977 Reva is often equated with Narmada but is actually a tributary of the
Narmada.
978 The same as Nandikeshvara.
979 Probably meaning Vedavyasa.
980 The ashes and bones left after cremation.
981 The owner of the house.
982 The seventh lunar day.
983 April–May.
984 Who had assumed the form of the beautiful lady.
985 This is not quite consistent with Gokarna being in Karnataka, but the
lingam in Gokarna is indeed Mahabaleshvara and the use of the word
‘west’ is relative.
986 Stated in the singular.
987 This refers to the complexion of the Mahabala lingam.
988 The two Ashvins, who are named Nasatya and Dasra.
989 Siddhas is repeated.
990 One usually equates chandala with shudra, but there were eight different
types of shudras, though the listing varies. For instance, vyadha (hunter),
vyalagrahi (those who eat snakes), vagatita (one with whom one does not
speak), chandala (brahmana mother, shudra father) and so on. Chandali
is the feminine.
991 Kalmashanghri is also known as Kalmashapada. Both anghri and pada
mean feet. Usually, the king’s name is given as Kalmashapada, which
means the one with speckled feet. Here, is it given as Kalmashanghri,
which means the one with stained/foul feet.
992 This might be Gokarneshvara, in Nepal.
993 Hatya means killing/slaying and harana means the taking away (of the
sin).
994 That is, Nepal. The crest may refer to the story about Shiva assuming the
form of an antelope. When he was in the form of an antelope, devas
caught him by one of his horns. That horn broke and became the Shiva
lingam. Later, the text says buffalo instead of antelope.
995 There is a Bhairava temple inside the Vishnu temple of Muktinath in
Nepal.
996 The same as Darukavana.
997 A devalaka is a brahmana who earns a living by being a purohita
(priest).
998 Svairinis are loose women who have sex with anyone they want, but
only with those from the same varna. Kaminis are loose women who
have sex with anyone they want, irrespective of varna. Pumshchalis have
no sense of discrimination and are almost like harlots.
999 ‘Mahadevaya dhimahi tanno rudra prachodoyat’.
1000 Batu (vatu) is a young boy, with the word sometimes used for a
brahmana boy. Sankalpa is the resolution made for an act of worship.
1001 This is being spoken by Shiva.
1002 There should be only one priest at a Prajapatya rite.
1003 Sudarshana’s four sons. Vatuka has the same meaning as batu, a young
brahmana boy. Here, it seems to mean priest.
1004 Since there were four sons, this should probably read four.
1005 The text has the singular.
1006 Brihaspati’s wife.
1007 Which became Budha.
1008 3.60 of Vajasaneyi Samhita. ‘Tryambakam yajamahe sugandhim
pushtivardhanam.’ ‘We worship the fragrant Tryambaka, who enhances
our nourishment.’
1009 Literally, Soma’s (Chandra’s) lord. Somanatha has the same meaning.
1010 The lingam in Somanatha.
1011 Narada.
1012 Another name for Ujjayini.
1013 Surya.
1014 Ballavi means gopi, cowherdess.
1015 Unhusked grain.
1016 That is, the king.
1017 That is, in the place in the shape of Pranava.
1018 Literally, affectionate towards his devotees. Bhaktavatsala is another
name for Kedareshvara and explains why the lingam is in the form of a
hump. The incident with the buffalo occurred when the Pandavas were on
their final journey.
1019 A bracelet or a ring.
1020 Feminine of rakshasa.
1021 That is, Pushkasi’s father.
1022 This is Shiva’s pledge.
1023 That is, Ravana.
1024 Used in the singular.
1025 Chidananda.
1026 Literally, the jewel from the ear.
1027 The expanse consisting of five (pancha) kroshas.
1028 That is, destroys karma. Based on karshana, drawing out or dragging.
1029 The fire of destruction.
1030 Used here for Rudra.
1031 By the two Avimuktas is meant the city of Kashi and the Vishveshvara
lingam.
1032 Since this is being spoken by Shiva, this doesn’t belong.
1033 Worms and insects.
1034 A place that grants emancipation (mukti).
1035 The maker of the day, Surya.
1036 Karmakanda usually means rites and rituals, as opposed to jnanakanda,
the pursuit of jnana.
1037 Respectively, accumulated, ongoing and matured.
1038 This might mean a former life or the present life. The text doesn’t make
it clear.
1039 King of tirthas, a name for Prayaga.
1040 This has to be the one in Nashik district in Maharashtra.
1041 Nitya karma consists of rites performed every day. Naimittika karma
consists of rites performed on a special occasion and kamya karma
consists of rites undertaken for desired fruits.
1042 Vrihi is paddy and nivara is wild rice.
1043 Goutama.
1044 Guru (Brihaspati) is the planet Jupiter. That is, when Jupiter is in the
constellation (rashi) Leo (Simha).
1045 Goutami Ganga is another name for Godavari.
1046 The fig tree.
1047 Gangadvara means door of the Ganga, or gate of the Ganga.
Gangadvara is usually identified as Haridvara. But this Gangadvara is
clearly different.
1048 Kushavarta tirtha or Kushavarta kunda is adjacent to Tryambakeshvara.
This is the place where Godavari re-emerges, after disappearing into
Brahmagiri.
1049 For example, in the Brahma Purana.
1050 As punishment, on the forehead.
1051 Kanchipuram.
1052 Ravana was the son of Vishrava, who was the son of Pulastya.
1053 In the singular.
1054 Clearly, there was an island.
1055 Before Indra severed their wings, mountains possessed wings.
1056 Supriya.
1057 Supriya.
1058 Parvati.
1059 When Shiva spoke to Parvati, this was in the future tense. By the time
Suta spoke to the sages, the incident belonged to the past tense.
1060 Virasena.
1061 Rama, Raghava because he was descended from Raghu’s lineage.
1062 Hanuman.
1063 A padma is a very large number, specifically, a thousand billion.
1064 That is, Kailasa.
1065 Daulatabad.
1066 The neighbour.
1067 That is, Sudeha’s younger sister.
OceanofPDF.com
Acknowledgements
The corpus of the Puranas is huge—in scope and size. The Mahabharata is
believed to contain 100,000 shlokas. The Critical Edition of the
Mahabharata, edited and published by the Bhandarkar Oriental Research
Institute (Pune), doesn’t contain quite that many shlokas. But this still gives
us some idea of the size of the epic. To comprehend what 100,000 shlokas
mean in a standard word count, I’d like to point out that the 10-volume
unabridged translation I did of the Mahabharata amounts to a staggering 2.5
million words. After composing the Mahabharata, Krishna Dvaipayana
Vedavyasa composed the eighteen Mahapuranas, or major Puranas. Or so it
is believed. Collectively, these eighteen Puranas amount to 400,000 shlokas,
meaning a disconcerting and daunting number of 10 million words.
After translating the Bhagavat Gita, the Mahabharata, the Harivamsha
(160,000 words) and the Valmiki Ramayana (500,000 words), it was but
natural to turn one’s attention towards translating the Puranas. This is the
daunting Purana Project, so to speak. (All these translations have been, and
will be, published by Penguin India.) As the most popular and most read
Purana, the Bhagavata Purana was the first to be translated (3 volumes,
500,000 words). The Markandeya Purana, another popular Purana (1
volume, 175,000 words), came next. This was followed by the Brahma
Purana (2 volumes, 390,000 words) and the Vishnu Purana (1 volume,
175,000 words). That these translations were well-received was
encouragement along the intimidating journey of translating the remaining
Puranas and I am indebted to the reviewers of these various translations.
There was some dislocation because of the Covid pandemic, but translation
and publication has now resumed.
Which Purana should one choose to translate next? I have earlier
remarked on coincidences that seemed to indicate the choice and guide the
path. Most people have heard of Maha Shiva Ratri. Loosely, this translates
as Shiva’s great night. In determining auspicious days for worship, we
follow the lunar calendar and lunar days (tithis). A lunar tithi does not
exactly correspond to a solar day, which is why a tithi may change in the
course of a single solar day. The lunar cycle is divided into shukla paksha
(the bright lunar fortnight, when the moon waxes) and krishna paksha (the
dark lunar fortnight, when the moon wanes). The former culminates in
purnima or pournamasi, the night of the full moon. The latter culminates in
amavasya, the night of the new moon. Chaturdashi (the fourteenth lunar
tithi) in krishna paksha, the night preceding amavasya, is the night for
worshipping Shiva, every month. Thus, there is a masika (monthly) Shiva
Ratri, once every month. Of these twelve Shiva Ratris, one is special and is
known as Maha Shiva Ratri. This falls in February or March of the
Gregorian calendar. Depending on whether the lunar month is calculated as
ending in amavasya or purnima, the month will be Magha or Phalguna. In
2019, the date happened to be 4 March. Covid had started its onslaught, but
its virulence and vehemence had not been fully fathomed, in India or in the
rest of the world. Sadguru (Jaggi Vasudev) invited us (me and my wife) to
the Isha Foundation for the Maha Shiva Ratri celebrations. As the
celebrations went on throughout the night, before Adiyogi, it was an
amazing, ethereal and mystical experience. When we returned, it was as if
we had been permeated by Shiva. I was still completing the translation of
the Vishnu Purana. Covid’s impact was still relatively muted and wherever
we travelled, we seemed to be drawn to places with Shiva lingams,
including the jyotirlingams.
‘Which Purana are you going to do next?’ asked my wife. ‘Probably
Matsya Purana’, I remarked. She responded, ‘Why don’t you do one on
Shiva? You have already done several associated with Vishnu and there is
Devi in Markandeya Purana. Time for Shiva.’ I was reluctant. Among the
Puranas associated with Shiva, the Shiva Purana is the most important. It is
also a difficult Purana to translate, as the reader will discover while reading
the translation. Contrary to popular impression, generally fewer people are
familiar with Shaivite philosophy, Shiva’s tattvas being a case in point, than
with Vaishnava philosophy. The liturgy of worship, in this text, had several
mantras that needed to be tracked down. Stated briefly, this is the most
difficult Purana I have translated so far. With almost 25,000 shlokas (3
volumes, 675,000 words), this is also a relatively long Purana, as the reader
will also discover.
As I have traversed the route of the Purana Project, my wife, Suparna
Banerjee Debroy, has been a constant source of support and encouragement,
providing the conducive environment required for the translation work to
continue unimpeded.
(3.2(21).27). Shiva
Purana says this about Shiva’s behaviour, vis-à-vis Sati. ‘He didn’t go
anywhere without her. Without her, he didn’t do anything. Without her, he
did not obtain the least bit of peace.’
(3.3(54).64). Many texts have highlighted the role of a
wife and the Shiva Purana also has a chapter on the dharma of a virtuous
wife. ‘For a householder, the wife is the foundation. The wife is the
foundation for happiness. It is the wife who yields the fruits of dharma. The
wife ensures that the offspring flourish.’ Suparna has been that and much
more.
As I translated the Shiva Purana, through the second half of 2020 and
2021, Covid raged around us. We lost friends and acquaintances, near and
dear ones. The entire family was affected by Covid, during the second
phase. But it was as if Shiva’s unseen hand guided and protected us. It was
as if Shiva’s unseen hand ensured the translation was completed.
The journey of translation hasn’t been an intimidating one only for me.
Penguin India must also have thought about it several times, before going
ahead with the Purana translations. Most people have some idea about the
Ramayana and the Mahabharata. But the Puranas are typically rendered in
such dumbed down versions that the readership has to be created. However,
Penguin India also believed in the Purana Project, which still stretches into
some interminable horizon in the future, almost two decades down the line.
For both author and publisher, this is a long-term commitment. But the
Bhagavata Purana, Markandeya Purana, Brahma Purana, Vishnu Purana and
Shiva Purana have been completed. Brahmanda Purana, in 2 volumes,
comes next. I am indebted to Penguin India. In particular, Meru Gokhale,
Moutushi Mukherjee and Binita Roy have been exceptionally patient,
persevering and encouraging. The exceptional editing has ensured the final
product is superior to what I delivered. These Purana translations have been
brought alive by the wonderful cover designs and illustrations and I thank
the illustrators and the designers.
THE BEGINNING
Let the conversation begin…
Follow the Penguin Twitter.com@penguinbooks
Keep up-to-date with all our stories YouTube.com/penguinbooks
Pin ‘Penguin Books’ to your Pinterest
Like ‘Penguin Books’ on Facebook.com/penguinbooks
Find out more about the author and
discover more stories like this at Penguin.co.in
OceanofPDF.com
PENGUIN BOOKS
USA | Canada | UK | Ireland | Australia
New Zealand | India | South Africa | China
Penguin Books is part of the Penguin Random House group of companies whose addresses can be
found at global.penguinrandomhouse.com
This collection published 2023
Translation copyright © Bibek Debroy 2023
The moral right of the author has been asserted
Jacket images © Ahlawat Gunjan
This digital edition published in 2023.
e-ISBN: 978-9-357-08080-4
This book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent,
resold, hired out, or otherwise circulated without the publisher’s prior consent in any form of binding
or cover other than that in which it is published and without a similar condition including this
condition being imposed on the subsequent purchaser.
OceanofPDF.com
